Skip to main content

Full text of "Sunan at-Tirmidhi (Jami al-Tirmidhi), vol. 5"

See other formats


===== 



Iml- k t'lh 

; SO 

:*|I 

fes 6 ! 

Qi 

-Tirrclshi 


BBBH 











ALL RIGHTS RESERVED © ^ 

No part of this book may be reproduced or utilized in any form or by 
lectronic or mechanical, including photocopying and recording or by any 
torage and retrieval system, without the written permission of the publisher. 


any means, 
information 


First Edition : November 2007 


Supervised by: 

Abdul Malik Mujahid 


HEAD OFFICE 

P.O. Box: 22743, Riyadh 11416 K.S.A.Tel: 00966-1-4033962/4043432 Fax: 4021659 

E-mail: darussalam@awalnet.net.sa, riyadh@dar-us-salam.com Website: www.dar-us-salam.com 


K.S.A. Darussalam Showrooms: 

Riyadh 

Olaya branch: Tel 00966-1-4614483 Fax: 4644945 
Malaz branch: Tel 00966-1^735220 Fax: 4735221 
Suwailam branch: Tel & Fax- 1-2860422 

• Jeddah 

Tel: 00966-2-6879254 Fax: 6336270 

• Madinah 

Tel: 00966-04- 8234446, 8230038 
Fax: 04-8151121 

• AJ-Khobar 

Tel: 00966-3-8692900 Fax: 8691551 

• Khamis Mushayt 

Tel & Fax: 00966-072207055 

• Yanbu Al-Bahr Tel: 0500887341 Fax: 04-3908027 

• Al-Buraida Tel: 0503417156 Fax:06-3696124 

U.A.E 

• Darussalam, Sharjah U.A.E 

Tel: 00971-6-5632623 Fax: 5632624 
Sharjah@dar-us-salam.com. 

PAKISTAN 

• Darussalam, 36 B Lower Mall, Lahore 
Tel: 0092-42-724 0024 Fax: 7354072 

• Rahman Market, Ghazni Street, Urdu Bazar Lahore 
Tel: 0092-42-7 1 20054 Fax: 7320703 

• Karachi, Tel: 0092-21-4393936 Fax: 4393937 

• Islamabad, Tel: 0092-51-2500237 Fax: 512281513 
U.S.A 

• Darussalam, Houston 

P.O Box: 79194 Tx 77279 

Tel: 001-713-722 0419 Fax: 001-713-722 0431 

E-mail: houston@dar-us-salam.com 

• Darussalam, New York 486 Atlantic Ave, Brooklyn 
New York-11217, Tel: 001-718-625 5925 

Fax: 718-625 1511 

E-mail: darussalamny@hotmail.com 

U.K 

• Darussalam International Publications Ltd. 

Leyton Business Centre 

Unit-17, Etloe Road, Leyton, London, E10 7BT 

Tel: 0044 20 8539 4885 Fax:0044 20 8539 4889 

Website: www.darussalam.com 

Email: info@darussalam.com 

• Darussalam International Publications Limited 
Regents Park Mosque, 146 Park Road 
London NW8 7RG Tel: 0044- 207 725 2246 
Fax: 0044 20 8539 4889 


AUSTRALIA 

• Darussalam: 153, Haldon St, Lakemba (Sydney) 
NSW 2195, Australia 

Tel: 0061-2-97407188 Fax: 0061-2-97407199 
Mobile: 0061^14580813 Res: 0061-2-97580190 
Email: abumuaaz@hotamail.com 

CANADA 

• Islamic Book Service 

22 00 South Sheridan way Mississauga, On 
L5J 2M4 

Tel: 001-905-403-8406 Ext. 218 Fax:905-8409 

• Nasser Khattab 

2-3415 Dixie Rd, Unit #505 
Mississauga 

Ontario L4Y 4J6, Canada 
Tel: 001-416-418 6619 

MALAYSIA 

• Darussalam International Publication Ltd. 

NO.109A, Jalan SS 21 /I A, Damansara Utama, 
47400, Petaling Jaya, Selangor, Darul Ehsan, Malaysia 

Tel: 00603 7710 9750 Fax: 7710 0749 
E-mail: darussalm@streamyx.com 

FRANCE 

• Editions & Librairie Essalam 

135, Bd de Menilmontant- 75011 Paris 
Tel: 0033-01- 43 38 19 56/ 44 83 
Fax:0033-01-43 574431 
E-mail: essalam@essalam com. 

SINGAPORE 

• Muslim Converts Association of Singapore 

32 Onan Road The Galaxy 
Singapore- 424484 

Tel: 0065-440 6924, 348 8344 Fax: 440 6724 

SRI LANKA 

• Darul Kitab 6, Nimal Road, Colombo-4 
Tel: 0094 115 358712 Fax: 115-358713 

INDIA 

• Islamic Books International 

54, Tandel Street (North) 

Dongri, Mumbai 4000 09, INDIA 
Tel: 0091 - 22-2373 4180 
E-mail: ibi@irf.net 

SOUTH AFRICA 

• Islamic Da’wah Movement (IDM) 

48009 Qualbert 4078 Durban.South Africa 
Tel: 0027-31-304-6883 Fax: 0027-31-305-1292 
E-mail: idm@ion.co.za 





English Translation of 

Jami‘ At-Tirmidhl 

Volume 5 

Compiled by: 

Imam Hafiz Abu ‘Eisa Mohammad 
Ibn ‘Eisa At-Tirmidhi 

Translated by: 

Abu Khaliyl (USA) 

Ahadith edited and referenced by: 

Hafiz Abu Tahir Zubair ‘ Ali Za’i 

Final review by: 

Islamic Research Section Darussalam 



DARUSSALAM 

GLOBAL LEADER IN ISLAMIC BOOKS 

Riyadh • Jeddah • Al-Khobar • Sharjah 
Lahore • London • Houston • New York 




JP AP 



In the Name of Allah, 
the Most Gracious, the Most Merciful 


© Maktaba Dar-us-Salam, 2007 

King Fahd National Library Catalog-in-Publication Data 
At-Tirmidhi, Muhammad Ibn ‘Eisa 
Sunan At-Tirmidhi / Muhammad Ibn ‘Eisa At-Tirmidhi 
588 p, 14x21 cm 
ISBN: 978-9960-9967-38 (set) 
978-9960-9967-8-3 (Vol.-5) 

1-Al-Hadith- Six books 2- Hadith 3-Title 

235. 3dc 1428/4679 

Legal Deposit no.1 428/4679 
ISBN: 978-9960-9967-38 (set) 

. 978-9960-9967-8-3 (Vol.-5) 




Contents 


5 




Contents 


38. The Chapters On Faith From The Messenger Of Allah g§ 

Chapter 1. What Has Been Related About: “I Have Been Ordered To 

Fight The People Until They Say: La Ildha Illallah ” 15 

Chapter 2. What Has Been Related About The Statement Of The Prophet 
gg;: “I Have Been Ordered To Fight The People Until They 
Say: La Ilaha Illallah And Establish The Salat.” 17 

Chapter 3. What Has Been Related About “Islam Is Based Upon Five.” .... 18 

Chapter 4. What Has Been Related About Jibril Describing Iman and 

Islam to the Prophet i§ 19 

Chapter 5. What Has Been Related Linking The Obligations To Iman 22 

Chapter 6. Regarding The Completion Of Faith, Its Increasing And 

Decreasing 23 

Chapter 7. What Has Been Related About u Al-Haya’ (Modesty) Is Part Of 

Faith” 26 

Chapter 8. What Has Been Related About The Sacredness Of Salat 27 

Chapter 9. What Has Been Related About Abandoning The Salat 29 

Chapter 10. The Haditfr. “He Has Tasted The Sweetness Of Faith” And 
The Haditfr. “There Are Three Things For Which Whomever 
Has Them Then He Has Tasted The Sweetness Of Faith” 31 

Chapter 11. What Has Been Related About ‘The Adulterer Does Not 

Commit Adultery While He Is A Believer’ 33 

Chapter 12. What Has Been Related [About] “The Muslim Is The One 
From (The Harm Of) Whose Tongue And Hand (Other) 

Muslims Are Safe.” 35 

Chapter 13. What Has Been Related About “Islam Began As Something 

Strange And It Will Return To Being Something Strange” 36 

Chapter 14. What Has Been Related About The Signs Of The Hypocrite 37 

Chapter 15. What Has Been Related That ‘Verbally Abusing A Muslim Is 

Disobedience’ 40 

Chapter 16. What Has Been Related About The One Who Accuses His 

Brother Of Disbelief 41 

Chapter 17. What Has Been Related About Whoever Dies While He Bears 

Witness To La Ildha Illallah 43 

Chapter 18. What Has Been Related About The Splitting That Will Occur 

In This Ummah 46 



Contents 


6 




39. The Chapters On Knowledge From The Messenger Of Allah ^ 

Chapter 1. When Allah Wants Good For A Slave, He Gives Him 

Understanding In The Religion 50 

Chapter 2. The Virtue Of Seeking Knowledge 50 

Chapter 3. What Has Been Related About Concealing Knowledge 52 

Chapter 4. What Has Been Related About Exhortation Regarding One 

Who Seeks Knowledge 53 

Chapter 5. What Has Been Related About Knowledge Leaving 54 

Chapter 6. About One Who Seeks The World With His Knowledge 56 

Chapter 7. What Has Been Related About The Encouragement To Convey 

What Is Heard 57 

Chapter 8. What Has Been Related About The Gravity Of Lying Against 

The Messenger Of Allah §§ 59 

Chapter 9. What Has Been Related About Whoever Reports A Hadith 

Which He Knows Is A Lie 61 

Chapter 10. What Saying Has Been Prohibited Regarding The Hadith, Of 

The Prophet ^ 63 

Chapter 11. What Has Been Related About It Being Disliked To Write 

Down Knowledge 64 

Chapter 12. What Has Been Related About Permitting That 65 

Chapter 13. What Has Been Related About Narrations From The Children 

Of Isra’Il 67 

Chapter 14. What Has Been Related About ‘The One Who Leads To Good 

Is Like The One Who Does It’ 67 

Chapter 15. Whoever Calls To Guidance And Is Followed, Or To 

Misguidance 70 

Chapter 16. What Has Been Related About Adhering To The Sunnah And 

Staying Away From Innovation 72 

Chapter 17. Regarding Refraining From What Was Prohibited By The 

Messenger Of Allah #§ 75 

Chapter 18. What Has Been Related About The Scholar Of Al-Madlnah 76 

Chapter 19. What Has Been Related About the Superiority Of Fiqh Over 

Worship 77 

23. The Chapters On Seeking Permission 
And On Manners From The Messenger Of Allah ^ 

Chapter 1. What Has Been Reported About Spreading The Salam 83 

Chapter 2. What Has Been Mentioned About The Virtue Of The Salam .... 84 

Chapter 3. What Has Been Related About That Seeking Permission Is 

Three Times 85 



Contents 


7 




Chapter 4. What Has Been Related About How To Return The Salam 87 

Chapter 5. What Has Been Related About Conveying The Salam 88 

Chapter 6. What Has Been Related About The Superiority Of The One 

Who Initiates The Salam 89 

Chapter 7. What Has Been Related About It Being Disliked To Gesture 

With The Hand When Giving The Salam 89 

Chapter 8. What Has Been Related About Giving The Salam To The 

Young 90 

Chapter 9. What Has Been Related About Giving The Salam To Women .. 91 

Chapter 10. What Has Been Related About Giving The Salam When 

Entering The House 92 

Chapter 11. What Has Been Related About The Salam Before Talking 92 

Chapter 12. What Has Been Related About It Being Disliked To Give The 

Salam To The Dhimmi 93 

Chapter 13. What Has Been Related About Giving The Salam To A Gathering 

In Which There Are Muslims And Others 94 

Chapter 14. What Has Been Related About The Rider Giving The Salam 

To The One Walking 95 

Chapter 15. What Has Been Related About Giving The Salam When 

Standing And [When] Sitting 96 

Chapter 16. What Has Been Related About Seeking Permission To Enter 

From In Front Of The House 97 

Chapter 17. Whoever Gazed Into A People’s Home Without Their 

Permission 98 

Chapter 18. What Has Been Related About Giving The Salam Before 

Seeking Permission To Enter 99 

Chapter 19. What Has Been Related About It Being Disliked To Return From 

A Journey To Ones Family At Night 101 

Chapter 20. What Has Been Related About Tatrib When Writing 102 

Chapter 21. The Haditjr. “Put The Pen On Your Ear” 102 

Chapter 22. What Has Been Related About Learning Syrian 103 

Chapter 23. Regarding The Letters To The Idolaters 104 

Chapter 24. What Has Been Related About How One Is To Write To The 

People Of Shirk 104 

Chapter 25. What Has Been Related About Putting A Seal On A Letter 105 

Chapter 26. How To Give The Salam 105 

Chapter 27. What Has Been Related About It Being Disliked To Give The 

Salam To The One Who Is Urinating 106 

Chapter 28. What Has Been Related About It Being Disliked To Say: 

“ Alaikas-Salam ” When Initiating The Greeting 107 



Contents 


8 




Chapter 29. [Regarding The Three Who Came To The Sitting Of The 
Prophet £g§ And The Hadith, That They Would Sit In The 
Gathering Wherever They Wound Up At] 109 

Chapter 30. What Has Been Related About What Is Required For 

Gatherings In The Road Ill 

Chapter 31. What Has Been Related About Hand Shaking 112 

Chapter 32. What Has Been Related About Hugging And Kissing 115 

Chapter 33. What Has Been Related About Kissing The Hand And The Feet... 115 

Chapter 34. What Has Been Related About “Welcome” 117 

41. The Chapters On Manners From The Messenger Of Allah ^ 

Chapter 1. What Has Been Related About Replying To The One Who 

Sneezes 119 

Chapter 2. What The Sneezing Person Says When He Sneezes 120 

Chapter 3. What Has Been Related About How To Reply To the Sneezing 

Person 121 

Chapter 4. What Has Been Related About The Obligation Of Responding 

To The One Who Sneezes And Says “Al-Hamdulillah ” 124 

Chapter 5. What Has Been Related About How Much Response Is Given 

To The Sneezing Person 124 

Chapter 6. What Has Been Related About Keeping The Sound Low And 

Covering The Face When Sneezing 126 

Chapter 7. What Has Been Related About Tndeed Allah Loves Sneezing 

And He Dislikes Yawning’ 127 

Chapter 8. What Has Been Related About 'Sneezing During Salat Is From 

Ash-Shaitan 128 

Chapter 9. What Has Been Related About It Being Disliked To Have A 

Man Stand From His Seat Then Sit In It 129 

Chapter 10. When A Man Stands From His Seat Then Returns [To It] Then 

He Has More Right to It 130 

Chapter 11. What Has Been Related About It Being Disliked To Sit 

Between Two Men Without Their Permission 131 

Chapter 12. What Has Been Related About It Being Disliked To Sit In The 

Middle Of A Circle 131 

Chapter 13. What Has Been Related About It Being Disliked For A Man 

To Stand For Another Man 132 

Chapter 14. What Has Been Related About Trimming The Fingernails 133 

Chapter 15. What Has Been Related About The Time Limit For Trimming 

The Fingernails And Taking From The Moustache 135 

Chapter 16. What Has Been Related About Paring The Moustache 136 

Chapter 17. What Has Been Related About Taking From The Beard 137 



Contents 


9 




Chapter 18. What Has Been Related About Leaving The Beard To Grow.... 138 

Chapter 19. What Has Been Related About Placing One Foot Atop 

Another While Reclining 139 

Chapter 20. What has been Related About It Being Disliked To Do That .... 139 

Chapter 21. What Has Been Related About It Being Disliked To Lie Down 

On The Stomach 140 

Chapter 22. What Has Been Related About Protecting The ‘Awrah 141 

Chapter 23. What Has Been Related About Reclining 142 

Chapter 24. The Hadltjr. A Man Is Not To Be Lead In His Sultanah 142 

Chapter 25. What Has Been Related About ‘A Man Has More Right To 

The Front Of His Beast’ 143 

Chapter 26. What Has Been Related About The Permission Regarding 

Using Anmat 144 

Chapter 27. What Has Been Related About Three Riding On A Beast 144 

Chapter 28. What Has Been Related About The Unintentional Glance 145 

Chapter 29. What Has Been Related About Women Veiling From Men 146 

Chapter 30. What Has Been Related About The Prohibition Of Entering 

Upon Women Without The Permission Of Their Husbands 147 

Chapter 31. What Has Been Related About The Danger Of The Fitnah Of 

Women 148 

Chapter 32. What Has Been Related About Using Locks Of Hair 149 

Chapter 33. What Has Been Related About Lengthening One’s Hair, 

Seeking To Have Ones Hair Lengthened, Tattooing, And 
Seeking To Be Tattooed 149 

Chapter 34. What Has Been Related About Women Who Imitate Men 151 

Chapter 35. What Has Been Related About It Being Disliked For Women 

To Go Out Perfumed 152 

Chapter 36. What Has Been Related About Fragrance For Men And 

Women 153 

Chapter 37. What Has Been Related About It Being Disliked To Refuse 

Perfume 154 

Chapter 38. What Has Been Related About It Being Disliked For A Man’s 
Skin To Touch A Man’s Skin And A Woman’s Skin To Touch 
A Woman’s Skin 155 

Chapter 39. What Has Been Related About Protecting The Awrah 157 

Chapter 40. What Has Been Related About The Thigh Being Part Of The 

Awrah 157 

Chapter 41. What Has Been Related About Cleanliness 159 

Chapter 42. What Has Been Related About Screening Oneself During 

Sexual Intercourse 160 

Chapter 43. What Has Been Related About Entering The Hammam 161 



Contents 


10 




Chapter 44. What Has Been Related About Angels Do Not Enter The 

House That Contains An Image Or A Dog 163 

Chapter 45. What Has Been Related About It Being Disliked To Wear 

Garments Dyed With Vsfur (Safflower) For Men [And Al-Qassi] . . 165 

Chapter 46. What Has Been Related About Wearing White 166 

Chapter 47. What Has Been Related About Permitting The Wearing Of 

Red For Men 167 

Chapter 48. What Has Been Related About The Green Garment 168 

Chapter 49. What Has Been Related About The Black Garment 169 

Chapter 50. What Has Been Related About The Yellow Garment 169 

Chapter 51. What Has Been Related About It Being Disliked For Men To 

Use Saffron And Khaluq 170 

Chapter 52. What Has Been Related About It Being Disliked To Use Silk 

And Ad-Dlbaj 172 

Chapter 53. The Story Of The Prophet jjg Keeping A Cloak For 

Makhramah And His Courteousness With Him 173 

Chapter 54. What Has Been Related About ‘Allah Most High Loves To See 

The Results Of His Favors Upon His Slaves’ 173 

Chapter 55. What Has Been Related About Black Khuff. 174 

Chapter 56. What Has Been Related About The Prohibition Of Plucking 

Gray Hair 175 

Chaper 57. What Has Been Related About ‘The One Whose Counsel Is 

Sought Is Entrusted’ 175 

Chapter 58. What Has Been Related About Omens 177 

Chapter 59. What Has Been Related About ‘Two Do Not Converse In 

Exclusion Of The Third’ 178 

Chapter 60. What Has Been Related About The Promise 179 

Chapter 61. What Has Been Related About Saying “May My Father And 

Mother Be Ransomed For You” 181 

Chapter 62. What Has Been Related About Saying “O My Little Son” 182 

Chapter 63.What Has Been Related About Hastening To Name The Child... 183 

Chapter 64. What Has Been Related About What Names Are 

Recommended 183 

Chapter 65. What Has Been Related About What Names Are Disliked 184 

Chapter 66. What Has Been Related About Changing Names 186 

Chapter 67. What Has Been Related About The Names Of The Prophet gg. 187 

Chapter 68. What Has Been Related About It Being Disliked To Use Both 

The Name Of The Prophet ig And His Kunyah 188 

Chapter 69. What Has Been Related About ‘Indeed There Is Wisdom In 

Poetry’ 190 

Chapter 70. What Has Been Related About Melodic Poetry 191 



Contents 


11 




Chapter 71. What Has Been Related About ‘It Is Better That One Of You 

Fill His Insides With Puss Than To Fill It With Poetry' 194 

Chapter 72. What Has Been Related About Eloquence And Elucidation 195 

Chapter (...) 196 

Chapter 73. The Best Deed Is That Which Is Done Continously Even If It 

Is Little 197 

Chapter 74. Cover The Vessels And Tie The Water-Skins 198 

Chapter 75. Taking Care Of The Camels In Both Fertile And Barren Land.. 199 

The Chapters On Parables From The Messenger Of Allah #§ 

Chapter 76. What Has Been Related About Allah’s Parable About 

Worshipping Him 200 

Chapter 77. What Has Been Related About The Parable Of The Prophet gjjg 

And The Other Prophets, Peace Be Upon Them 204 

Chapter 78. What Has Been Related About The Parable Of Salat , Fasting, 

And Charity 205 

Chapter 79. What Has Been Related About The Parable Of The Believer 

Who Recites The Qur’an And The One Who Does Not Recite . 208 

Chapter 80. What Has Been Related About The Parable Of The Five 

Prayers 210 

Chapter 81. ‘The Parable Of My Ummah Is That Of Rain...’ 211 

Chapter 82. What Has Been Related About The Parable Of The Son Of 

Adam, His Lifespan And His Wealth 212 

42. The Chapters On The Virtues Of 
The Qur’an From The Messenger Of Allah jgg 

Chapter 1 . What Has Been Related About The Virtues Of Fatihatil-Kitab 

(Surat Al-Fatihah) 215 

Chapter 2. What Has Been Related About Surat Al-Baqarah And Ayat Al- 

Kursi 216 

Chapter 3. The Hadlth Of Abu Ayyub Regarding The Ghoul 220 

Chapter 4. What Has Been Related About The End Of Surat Al-Baqarah .. . 221 

Chapter 5. What Has Been Related About Surat Al ‘ Imran 222 

Chapter 6. What Has Been Related About [The Virtue] Of Surat Al-Kahf . . 224 

Chapter 7. What Has Been Related About [The Virtue] Of Yd Sin 225 

Chapter 8. What Has Been Related About [The Virtue Of] Ha Mim Ad- 

Dukhan 226 

Chapter 9. What Has Been Related About [The Virtue Of] Surat Al-Mulk . . 227 

Chapter 10. ‘What Has Been Related About Idha Zulzilat’ 229 

Chapter 11. What Has Been Related About Surat Al-Ikhlas 231 



Contents 


12 




Chapter 12. What Has Been Related About Al-Mu‘awwidhatain 236 

Chapter 13. What Has Been Related About The Virtue Of Reciting the 

Qur’an 237 

Chapter 14. What Has Been Related About The Virtues Of The Qur’an 238 

Chapter 15. What Has Been Related About Teaching The Qur’an 240 

Chapter 16. What Has Been Related Regarding Reciting A Letter Of the 

Qur’an And The Reward For That 242 

Chapter 17. The Worshippers Shall Not Draw Nearer To Allah With Similar 

To What Came From Him 243 

Chapter 18. ‘Indeed, The One Who Does Not Have The Qur’an Inside Him 

(His Heart), Is Like The Ruined House’ 245 

Chapter 19. ‘I Have Not Seen A Sin Worse Than A Surah Which A Man 

Learned And Then Forgot’ 247 

Chapter 20. ‘Whoever Recites the Qur’an, Then Let Him Ask Allah By It’... 248 

Chapter 21. Reciting Surah Banl Israel And Az-Zumar Prior To Sleeping 250 

Chapter 22. Regarding The Virtues Of Reciting The End of Surat Al-Hashr . 251 
Chapter 23. What Has Been Related About How The Prophet jg Recited... 252 

Chapter 24. ‘Which Man Will Bring Me To His People To Convey The 

Speech Of My Lord’ 254 

Chapter 25 255 

43. The Chapters On Recitation From The Messenger Of Allah 

Chapter 1. Regarding Fatihatil-Kitab 256 

Chapter 2. Regarding Surat Hud 259 

Chapter .3 Regarding Surat Al-Kahf 260 

261 

Chapter 4. Regarding Surat Ar-Rum 261 

Chapter (...) Regarding Surat Al-Qamar 263 

Chapter (...) Regarding Surat Al- WaqVah 263 

Chapter 5. Regarding Surat Al-Lail 264 

Chapter 6. Regarding Surat Adh-Dhariyat 265 

Chapter 7. Regarding Surat Al-Hajj 265 

Chapter 8. ‘Be Mindful Of The Qur’an’ 266 

Chapter 9. What Has Been Related About ‘The Qur’an Was Revealed In 

Seven Modes Of Recitation’ 267 

Chapter 10. ‘No People Sit In A Masjid Reciting Allah’s Book, Except That 

Tranquility Descends Upon Them’ 269 

Chapter 11. In How Much Time May One Recite The Qur’an? 270 



Contents 


13 




44.The Chapters On The Tafsir Of 
The Qur’an From The Messenger Of Allah ^ 

Chapter (...) What Has Been Related About The One Who Interprets The 

Qur’an According To His Own Opinion 274 

Chapter 1. Regarding Surah Fatihatil-Kitab 276 

Chapter 2. Regarding Surat Al-Baqarah 281 

Chapter 3. Regarding Surah Al ‘ Imran 311 

Chapter 4. Regarding Surat An-Nisa ’ 330 

Chapter 5. Regarding Surat Al-Ma ’idah 357 

Chapter 6. Regarding Surat Al-An ‘am 375 

Chapter 7. Regarding Surat Al- A ‘rdf 382 

Chapter 8. Regarding Surat Al-Anfal 387 

Chapter 9. Regarding Surat At-Tawbah 393 

Chapter 10. Regarding Surah Yunus 415 

Chapter 11. Regarding Surah Hud 418 

Chapter 12. Regarding Surah Yusuf 425 

Chapter 13. Regarding Surat Ar-Ra ‘d 427 

Chapter 14. Regarding Surah Ibrahim 428 

Chapter 15. Regarding Surat Al-Hijr 431 

Chapter 16. Regarding Surat An-Nahl 435 

Chapter 17. Regarding Surah Banu Isra’il 437 

Chapter 18. Regarding Surat Al-Kahf 452 

Chapter 19. Regarding Surah Maryam 462 

Chapter 20. Regarding Surah Ta Ha 468 

Chapter 21. Regarding Surat Al-Anbiya’ 469 

Chapter 22. Regarding Surat Al-Hajj 473 

Chapter 23. Regarding Surat Al-Mu’minin 478 

Chapter 24. Regarding Surat An-Nur 482 

Chapter 25. Regarding Surat Al-Furqan 494 

Chapter 26. Regarding Surah Ash- Shu ‘ara ’ 496 

Chapter 27. Regarding Surat An-Naml 499 

Chapter 28. Regarding Surat Al- Qasas 500 

Chapter 29. Regarding Surat Al- ‘Anka but 501 

Chapter 30. Regarding Surat Ar-Rum 502 

Chapter 31. Regarding Surat Luqman 507 

Chapter 32. Regarding Surat As-Sajdah 508 

Chapter 33. Regarding Surat Al-Ahzab 510 

Chapter 34. Regarding Surat Saba * 531 


Contents 


14 




Chapter 35. Regarding Surat Al-Mala’ikah 534 

Chapter 36. Regarding Surat Yd Sin 535 

Chapter 37. Regarding Surat As-Saffat 537 

Chapter 38. Regarding Surat Sad 539 

Chapter 39. Regarding Surat Az-Zumar 545 

Chapter 40. Regarding Surat Al-Mu’min 552 

Chapter 41. Regarding Surat Ha Mlm Sajdah 553 

Chapter 42. Regarding Surat Ash-Shura [Ha Mlm \ Ain Sin Qaf\ 555 

Chapter 43 Regarding Surat Az-Zukhruf 557 

Chapter 44. Regarding Surat Ad-Dukhan 558 

Chapter 46. Regarding Surat Al-Ahqaf. 561 

Chapter 47. Regarding Surah Muhammad 564 

Chapter 48. Regarding Surat Al-Fath 567 

Chapter 49. Regarding Surat Al-Hujurat 570 

Chapter 50. Regarding Surat Qaf. 575 

Chapter 51. Regarding Surat Adh-Dhariyat 576 

Chapter 52. regarding Surat At-Tur 578 

Chapter 53. Regarding Surat Wan-Najm 579 

Chapter 54. Regarding: Surat Al- Qamar 585 


❖ ❖ ❖ 


The Chapters On Faith 


15 


jwjyi wi^ii 


In the Name of Allah the Most 
Beneficent the Most Merciful 



3T 


38. The Chapters On Faith 
From The Messenger 
Of Allah 


jU$l - < rA 


Chapter 1. What Has Been 
Related About “I Have Been 
Ordered To Fight The People 
Until They Say: La Ilaha IUaUah” 


> # i „ . > . 

£Jja\ *l>- U - O 

:IjU Jitif if 

O i^ii) 2il VI ill V 


2606. Abu Hurairah narrated that 
the Messenger of Allah said: “I 
have been ordered to fight the 
people until they say La Ilaha 
Illallah ,” and if they say that, then 
their blood and wealth will be 
protected from me, except what it 
makes obligatory upon them, and 
their reckoning is up to Allah.” 
(Sahih) 

There are narrations on this topic 
from Jabir, Abu Sa‘eed and Ibn 
‘Umar. 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Sahih. 


4j j Li* jj I l ~ Y "t * "t 

J* ^ l/) 

01 o yin : J jLj Jli : J ti s jtj* 

i ii i Vi v :\Jjk Ji~ Jjtif 

Vl \ja\j \ LijJLi liLi 

. ** 4AJ I ^1p j 


<y. ] j ^ o^ 


L>- /jp c-jGI 




* * > 

* j** 


Oo Ijjb [ : Jli] 


41 VI -Jl V :l jljii ^Ul JUi y.Vl 4 OUjVI \j : 

^ I l-j ^jA ^ ^ ^ iSj L^*J I ® I j jj 1 1 oj j->- Y ^ <. ^Jj ... <uj I (J 

jJ] lj [YT£ \ '.^L] jjL>* w_jUI ^ j <01 jty* 


Comments: 


. [ Y Y ; ^ t ^JLwoj Y 0 ♦ ; ^ 4 UxJ I ] 


IUa bi-Haqqiha\ Translated as ‘Except what it makes it obligatory upon them’ 
is that if a crime is committed after embracing Islam which is financially and 
physically punishable according to Islamic Law, he will get punished 
accordingly, and he cannot escape the legal punishment just by being a 
Muslim. 



The Chapters On Faith 


16 


jw#i 4*1 


2607. Abu Hurairah said: “When 
the Messenger of Allah §§ died 
and Abu Bakr became the Khallfah 
after him, whoever disbelieved 
from the Arabs disbelieved, so 
‘Umar bin Al-Khattab said to Abu 
Bakr: ‘How will you fight the 
people while the Messenger of 
Allah has said: ‘I have been 
ordered to fight the people until 
they say La Ilaha Illallah , and if 
they say that, then their blood and 
wealth will be protected from me, 
except what it makes obligatory 
upon them, and their reckoning is 
up to Allah?’ So Abu Bakr said: 
‘By Allah I will fight whoever 
differentiates between Salat and 
Zakat. For indeed, Zakat is the 
right due upon wealth. And by 
Allah! If they withhold even 
(camel) tethers which they used to 
give to the Messenger of Allah #1 I 
will fight them for withholding it.’ 
So ‘Umar bin Al-Khattab said: ‘By 
Allah! I saw that Allah had opened 
Abu Bakr’s chest to fighting, so I 
knew that it was correct.’” (Sahih) 

[Abu ‘Eisa said:] This Hadith, is 
Hasan Sahih. 

Shu‘aib bin Abu Hamzah reported 
it similarly from Az-Zuhri, from 
‘Ubaidullah bin ‘Abdullah bin 
‘Utbah from Abu Hurairah. ‘Imran 
Al-Qattan reported this Hadith 
from Ma‘mar from Az-Zuhri, from 
Anas bin Malik, from Abu Bakr, 
but this narration is mistaken; 
‘Imran has been contradicted in 
narrating from Ma‘mar. 


I* ±ZU\ :t£ l&U - YVV 

- '' * 4> 

\ ' * 0 " o 0 i , 

° jtj* y ^ y ^ ^ 

jj\ I j 3^2? aI)I ij? y 

y*£- JLflj u — > j*} 1 y* yiS yS o~Uj jisj 
^ * 

chilli JjLb : jiC »> — ; I 

„ » i > l ' S 

Jjlil ol aI) 1 Jii Jij 

y>j (.4)1 aJ\ ^ yj>- ill I 

aJU y** ^ iul aJI N : Jii 

: \ JUi ^lp AjLI^j aJL?**j 

* ' ' 

col Sji\j ot>v4aJl yj (jy y> !4ilj 

N lip yyCj^ Ajblj . (JlUl y>- o 15^)1 Oli 
Ail J j-i J Jl 

Ua 1 ^ip Jlii C A*Lo 

jrSsj 1 ^ J-Jj Ad aI) 1 O 1 tJUj 1 J J 1 N 1 

. 1 aj 1 cj 


O* ^ cijj 1-^J 

C A*IP Ajbl JuP Ajbl J-s-P Jjp 1 (J 

> 0 ^ ^ > 

Ijjfc jUap]l jij* y is 

tj* J* 1 cA 

^ ^ # 

P jij 0^ “-7^ i?) 

. yy 0 1 j j ^ Olj-oP Jij 


- 

clk^ 



The Chapters On Faith 17 jUtfl 4*^ 

Jj— j *lkxiVl ^ — j L k-^bSUL t^jUt-Jl ^ j >- lj t < 4 -^ 

. 4j <kjii T * : ^ i p-L >~j»j VT AO t V Y A $ : ^ t 3 ^ <aj I 

Comments: "' 

After the demise of the Noble Prophet 5 §g, three types of people appeared 
among the tribes from Al-Madinah. 

1. Those who became apostates and believed in a new false prophet or deviated 
from Islam and returned to the time of pre-Islamic era and waited for the 
Muslims way of life and strategies after the Prophet’s demise. 

2. Some remained on Tawhid (the Oneness of Allah) and on regular prayers but 
they denied the obligation of Zakat. 

3. Some maintained Tawhid , regular prayers and Zakat but they denied paying 
Zakat to the Caliph. There was no disagreement in fighting against the 
apostates, as the first two groups were disbelievers, therefore collectively they 
all were called disbelievers. 

Chapter 2. What Has Been 
Related About The Statement Of 
The Prophet “I Have Been 
Ordered To Fight The People 
Until They Say: La Ilaha IUalldh 
And Establish The Salat . 

2608. Anas bin Malik narrated 
that the Messenger of Allah jg 
said: “I have been ordered to fight 
the people until they bear witness 
to La Ilaha Illallah , and that 
Muhammad is His servant and 
Messenger, and they face our 
Qiblah, eat our slaughtered (meat), 
and perform our Salat. And if they 
do that, then their blood and 
wealth will be unlawful for us, 
except with its due right. For them 
shall be whatever is for the 
Muslims, and they shall be obliged 
with that with which the Muslims 
are obliged.” (Sahih) 

There are narrations on this topic 
from from Mu'adh bin Jabal and 
Abu Hurairah. 

[Abu 'Elsa said:] This Hadith is 


Jj >3 ^ U - (Y 

Jjlii 0 ) o>f» :ig £l\ 
I I &l VI \ V : I Jjt J>- 

(Y «SVUaJl 


* j llj JL>> — Y*l • A 

L £ k 

Jli : JIS 4UU ^ jJf ^ ^Jji 
J ^ >&l JJlii jf o>f» 4l 
oJ-p Jlj kui! VJ ill V Jl 

I t b£Li L)l J l 4J 

ljl*i lila t u;^L^ 5 ulj t 

VI jUjlo Ilk 

u u , 14 k. 


J'j 0 ? ^ ^ 


v.y 5 


IJla [: l _ y ^p Jli] 


! 


The Chapters On Faith 


18 




Hasan Sahih Gharib from this , 

route. Yahya bin Ayyub reported it 

similarly from Humaid from Anas. .iyj ^ ljLJ- j* L>y\ ^ 

* 

t aJuoJI A>- y-\j ‘ ^ j>£ 

^jb j *b t ^jj -Ujw ^jp T ^ ^ Ojli oIjjJ ^ ^ t a-U*wO ^ J^J ^ iljLoJl 

. [V U q t <?-U ^l] [VT t4^-U ^1] ^ /jp ^ jUI 

Comments: 

This Hadith also explains the same purpose just like the previous ones that 
whomever we fight it is just for the sake of religion and guiding the people to 
the Truth by bringing them out of disbelief, polytheism and ignorance. As 
these were the apparent symbols of Faith and Islam in that time and 
atmosphere that a person bore witness of the Word of Islam, offered prayers 
according to way of Muslims, directed his face towards Ka‘bah in prayer and 
ate of meat slaughtered according to the way of the Muslims; therefore the 
Messenger of Allah mentioned these acts. It does not mean at all that Islam 
consists of only these few things; and that whoever follows only these few acts 
but still wants to deny Zakat or Hajj and wants to believe in a new prophet, 
he will still be treated as a Muslim! 


. ^ ^ „ t | , ' 1 « * '■ + ' 

'Jj ■ i fy' if '-r. if 


Chapter 3. What Has Been 
Related About “Islam Is Based 
Upon Five.” 


(V L ^f‘ 

* 


2609. Ibn ‘Umar narrated that the 
Messenger of Allah said: “Islam 
is based upon five: the testimony of 
La Ilaha Illallah , and that 
Muhammad is the Messenger of 
Allah, the establishment of the 
Salat , giving the Zakat , fasting (the 
month of) Ramadan, and 
performing Hajj to the House.” 
(Sahih) 

There is something on this topic 
from Jarir bin ‘Abdullah. 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih . 

Similar to this has been reported 
through other routes from Ibn 
‘Umar from the Prophet |g|. Su‘air 
bin Al-Khims is trustworthy 


:^P J\ - TV* 

« . { I 6 e ' > 0 " \ f. 

1 A^-.P (J IdiwU 

<_h' if < J} if. if 

j Jli • Jli 

b\j t Jiii ^ 4 i ai n M : Lr -U Jz 

' " * 

A Ljj t<I)l J jLj \jCLAf 

. 1 gp- J ^ jA? J olSjjl 

■«*>' ±f J, jijZ If yUl Jj 

IJU y\ JB] 




a?' jf’ irf <Sjj 

(S? 3|l isr^' 3^ 



The Chapters On Faith 


19 


jw#i L.i*i 


according to the people of Hadlth. 
(Another chain with similar 
narration) from ‘Ikrimah bin 
Khalid Al-MakhzumI from Ibn 
‘Umar from the Prophet 
[Abu ‘Elsa said:] This Haditji is 
Hasan Sahih. 

jtj*- jt- ^Ui j * y, 

Comments: 


• B t 

. I I _up 

aiii jp : y/j i2jU. : £jb- 

^ 0 / ^ 0 ftp' ^ ^ 0 ^ o * O 

jJl>- iojisP t jLiwK 

. ^w>w? I jj*> E ' JU] 

^ viujb- * [tm t rir/i:ju>. I] 

.YY/U: C 


The real meaning of Islam is to surrender oneself to someone and to obey 
him by all means. The Religion sent by and brought by His messenger i.e., 
Islamic Code of Life and Way of Living is named Islam because by following 
this a servant surrenders himself fully to Allah, and he accepts His obedience 
and total submission. 


Chapter 4. What Has Been 
Related About Jibril Describing 
Iman and Islam to the Prophet 

m 


iu/y it i> 

a 


2610. 'Abdullah bin Buraidah 
narrated from Yahya bin Ya'mur 
who said: "The first person to 
speak about Al-Qadr was Ma'bad 
Al-JuhanL” He said: “Humaid bin 
'Abdur-Rahman Al-Himyari and I 
went out until we reached AI- 
Madlnah, and we said: 'If we could 
only meet someone among the 
Companions of the Prophet so 
we could ask him about what those 
people have innovated.” [He said:] 
“So we met him - meaning 
'Abdullah bin 'Umar - while he 
was leaving the Masjid” [He said:] 
“My companion and I were on 
either side of him.” [He said:] “I 
thought my companion was going 
to leave the speaking to me so I 


If. yfX\ yj &Jb- - tlb 

j>. y# f y/j ^ 

if '•*'Af. Cf- 5 “' ff if 

x**ja jjJLl I ^ J j I : J li y> I 

9 s' >0 ^ O s' ^ s' | } ft ✓ ^ f i £ J ^ ^ ( i 

. L J L b t Ao I iL I j^j>eJ I I 

o ll] L-3 I 4 — J I ya b-Jii j] 

iolUAia [ : J li] lip 

if, fj if. JfH 

^^j>- L i <cjcsS li [. Jis] c i 
^»*>ISLII L)l CJ ilai [:<Jli] 

12 Si Li L :o!ii 4^11 


The Chapters On Faith 


20 


jutft 


said: ‘O Abu ‘Abdur-Rahman! 
There is a group of people who 
recite the Qur’an and seek 
knowledge, and they claim that 
there is no Al-Qadar , and that the 
affair is left to chance.’ He said: 
“Whenever you meet those people, 
then tell them that I am not of 
them and they are not of me. By 
the One Whom ‘Abdullah swears 
by! If one of them were to spend 
gold the like of Uhud (mountain) 
in charity, it would not be accepted 
from him until he believes in Al- 
Qadr ; the good of it and the bad of 
it.’” He said: “Then he began to 
narrate, he said: “ ‘Umar bin Al- 
Khattab said:“We were with the 
Messenger of Allah when a man 
came with extremely white 
garments, and extremely black hair. 
He had no appearance of traveling 
visible on him, yet none of us 
recognized him. He came until he 
reached the Prophet He put his 
knees up against his knees, and 
then said: ‘O Muhammad! What is 
ImanT He said: ‘To believe in 
Allah, His Angels, His Books, His 
Messengers, the Day of Judgement, 
and Al-Qadar, the good of it and 
the bad of it.’ He said: ‘Then what 
is Islam?’ He said: ‘Testifying to La 
llaha Illallah, and that Muhammad 
is His servant and Messenger; 
establishing the Salat , giving the 
Zakat, performing Hajj to the 
House, and fasting (the month of) 
Ramadan.’ He said: ‘Then what is 
IhsanT He said ‘That (is) you 
worship Allah as if you see Him, 
and although you do not see Him, 


tf "T > > ° s s * ? 1 1 "T > * " 'T To ^ ( | J f ts 

oIaJ isii : jii jij tjji n 

* . 8 ,<» „ • fr ; \ 

p_*Aj>-l jl jJ Alii A^P Aj . £\y 

Al* JJ U A>- I JjU y&j I 

LJJI : J13 .o o j*>- jaJL)Ij cyy 

IaS : Ua>d I J U : J c Ja a>&j 

Lj JjJui au! J y^j AJp 

y \ AjlP ji ^ ^*jJl A \ y*> LJ I 

J' y Jl>-I La (, j£}\ 

i: : Jli P ’£Sj Jjjti 

4 j L -jA/y (1) I : J IS 9 <L) UjN \ U ! 

jJliilj <. aILjj a aiSvj *>Uj 

: Jli Ui : Jli . * Jy- 

oJup IaU>U jlj 4 jI Nl aJI N jl 

0 IS” jJ \ £U|j o*^AUaJl j»lilj t aJ jij j 

ui : Jli .JUu} ccJJl 

^ Jills' a i M Jii 
; aJ J_^ 4 j Jlji JS ^9 ’.Jli .Jlji <oli t\'y 

. Jl- - l' S 

. AJUw AJo ! J 13 . 

JjAUajJI U :3li ?apUJ! : 3^i 


Jli ui Jli ijsiDi ^ jjpt 

oLL>dl ^ l)U C A^o j! | jJj (j 1 

jii p-ipj aJUJi 

Jili aJJ 5H 

Jli ^Llll ^ ^ja: Ji !^i D : jui 



The Chapters On Faith 


21 


He certainly sees you/ He said: 
‘Tor all of those he replied to him: 
‘You have told the truth/” He said: 
“So we were amazed at him, he 
would ask, and then tell him that 
he is telling the truth. He said: 
‘Then when is the Hour?’ He ig 
said: ‘The one being asked knows 
no more than the questioner/ He 
said: ‘Then what are its signs?' He 
said: ‘That the slave woman gives 
birth to her master, and that the 
naked, poor, and bare-footed 
shepherds rival each other in the 
height of the buildings/” ‘Umar 
said: “Then the Prophet met me 
three days after that and said: ‘O 
‘Umar! Do you know who the 
questioner was? It was Jibril. He 
came to teach you about the 
matters of your religion/” (Sahih) 
(Another chain) with similar in 
meaning. 

(Another chain) with similar in 
meaning. 

There are narrations on this topic 
from Talhah bin ‘Ubaidullah, Anas 
bin Malik and Abu Hurairah. 

[Abu ‘Elsa said:] This Hadith is 
Sahih Hasan. Similar to this has 
been reported through other routes 
[from ‘Umar]. And this Hadith has 
been reported from Ibn ‘Umar 
from the Prophet but what is 
correct is that it is from Ibn ‘Umar, 
from ‘Umar from the Prophet #|. 


jujyi 




i ^ > 

X*P^A 

* 9 \* 9 \ 
Cji X±s >- ) 

Xx 

lift 


xx xx 

:Xj\X\ 





i 

Ui 2 

Xx 

:J&\ ’j, xX> 

Xx 

o j>*j 


J* 

[juU] 





.ItX, 

o^y 

j 4j! jlIp 

^ > CJ ! 

Jj 





XX X 

* * t * 

lii 

f : 

J15] 

IJL& 


j? 

J* d>JJ 

•* „ <" 

■ 

X 

Ijjfc 

iJjJ *[ y ** J*] 


jJh 

j -i§ X' 




■M X 11 X X X '•'X 




t j>- \ j jP+j 









The Chapters On Faith 


22 


<ju$i 


Comments: 

The Noble Prophet stated five things in answer to the questioner, in this 
Haditjr, and one of these is Iman (Faith). The literal meaning of Iman is to 
believe someone’s words to be true relying on his trust; and in Islamic 
terminology it means: whatever the Messenger of Allah told us about the 
realities which are beyond the limits of our senses, instrumental approach, 
comprehension and perception, and what he brought to us from Allah as 
knowledge and guidance, to confirm him in these matters and to accept them 
to be true is called Iman. 


Chapter 5. What Has Been 
Related Linking The 
Obligations To Iman 


aud j* *1>-U u u - (o p_>ocjo 

( 0 I) oUWl Jj 


2611. Ibn ‘Abbas said: “A 
delegation of ‘Abdul-Qais came to 
the Messenger of Allah and 
said: ‘We are a tribe from Rabl‘ah, 
and we cannot come to you except 
during the sacred months. So order 
us with something that we can take 
from you, and then we call those 
who are behind us to it.’ So he ^ 
said: 1 order you with four things: 
To believe in Allah,’ then he 
explained it to them: ‘To testify to 
La Ilaha Illallah , and that I am the 
Messenger of Allah; to establish 
the Salat , to give the Zakat , and to 
give the Khumus from the spoils of 
war that you gain.’” (Sahih) 

(Another chain) with similar 
narration from the Prophet #|. 

[Abu ‘Elsa said:] This Hadith. is 
Hasan Sahih. 

Abu Jamrah Ad-DubaTs (a 
narrator in the chain) name is Nasr 
bin ‘Imran. Shu‘bah also reported it 
from Abu Jamrah but he added: 
“Do you know what Iman is? To 
testify to La Ilaha IUallah, and that I 
am the Messenger of Allah,” and 


& it* - nu 

o*^f if} if ls*) if i^f 

(J I A3j) . l) Li 

LJjj ajcjj if u ! • 

iDl 

tUf-ljj {jA aJI fi- ij iXS' oJj>-U 

t 4jj \j j ULN 1 : j L jA : J Las 

Jlj liill Nl iJl N M :J4J 

ilLlj to*>L22]| flslj tAjjl 

.. • > o r , ✓ „ > > , «.; ! f- 

« - - . I'*'*- ' 

if *• yiJ if. L oJj>- 

^ (Iri ' if 

>r* 

11* JV5] 

j .,*3 1 . .'.U 

La jjjjjf . <U3 iljj l Ls^jl 

tdi Jfj Jii Ni SJi N if 

Ua ] <J <L-^S . Oo^L>d I 



The Chapters On Faith 


23 


£U$I vl>ii 


then he mentioned the Hadlth_. 

I heard Qutaibah bin Sa'eed say: 
“I have not seen the likes of these 
four great Fuqaha’\ Malik bin 
Anas, Laith bin Sa‘d, ‘Abbad bin 
‘Abbad Al-Muhallabi and ‘Abdul- 
Wahhab Ath- Th aqafl.” Qutaibah 
said: “We used to be happy to 
return every day from ‘Abbad bin 
‘Abbad with two Hadith ‘Abbad 
bin ‘Abbad is among the sons of 
Al-Muhallab bin Abl Sufrah. 


: iZjSl 1 <_sl 

>iVi .Vj* 

cjI j 


. o o £ o 

4U1; 

Jii 



.>i 4 

• 

a 

JllP 


J 5 jl L 5 

: ZZps 

> 

i; 

^ llpj . jllp ^ 

its. 



• £ tf - 

. 0 jA *0 1 1 jJ 

'3 Of 


^ I J i j L> t o -,d ) I 

^A ^ V , ^ i 0 T T* . ^ w ^ I ^A V J 6 I \ I J \j 

Comments: ^ 

The Messenger of Allah while explaining the reality of Iman , also 
mentioned the practical deeds along with the declaration of Iman and 
Messenger-hood, which is a proof that the compulsory duties are also the part 
of Iman and they are included in it. No one can have perfect Iman without 
practical deeds. Imam At-Tirmidhl reported this Hadith briefly and its full 


version is in Sahih Al-Bukhan . 

Chapter 6. Regarding The 
Completion Of Faith, Its 
Increasing And Decreasing 

2612. ‘Aishah narrated that the 
Messenger of Allah ££§ said: 
“Indeed among the believers with 
the most complete faith is the one 
who is best in conduct, and the 
most kind to his family.” (Da ( if) 
There are narrations on this topic 
from Abu Hurairah and Anas bin 
Malik. 

[Abu ‘ETsa said:] This Hadith is 
Hasan [Sahth]\ we do not know of 
Abu Qilabah hearing from ‘Aishah. 
Abu Qilabah reported Ahadltji 
other than this one from ‘Abdullah 
bin Yazld - ‘Aishah’s foster son - 


Jl^^l ^ \ <^Ij ~ (1 
(1 4i^Jl) jl^aSJlj j jlwVI 

^ iU-t &U - nu 

uJ> 

:cJU ^J\ 

{j* op* * J Jii 

.((aIaL LiU- UUj[ 

* ^ 

IJla [ : cilil 

4JJ I ^jl iSjJ wtij . AJLjIp 



The Chapters On Faith 


24 


jwjyi kii'j/i 


from ‘Aishah. 

Abu Qilabah’s name is ‘Abdullah 
bin Zaid Al-Jarmi. 


iA& y& “ aAjL*J y^Pj ~~ 

" 9 

. <L*j Jl>J 1 


Ibn Abl ‘Umar narrated to us (he 
said): “Sufyan bin ‘Uyainah 
narrated to us, he said: ‘Ayyub As- 
Sakhtiyanl mentioned Abu 
Qilabah, then said: “By Allah! He 
was among the insightful Fuqaha 


. y 5b! o~p aj 1 ^* y}j 

■y Sdi ^1 

Ui ^ y\ a^Ap 

o£ •" ^ ^ X 

jU jI I /^o 4wlj olS :Jlii 


tAsU y\ J-pIwI £V/\:ju? 4 A?-y>4j [UukJp e^L^] \^j^C 
JlaIjJ: d-jjL>«Uj aJoIp y* y^j aj jJL>- y» 

[ ^ \ *\ X : ^ -L5j] iji 1 y& ^ U I yj *'& ^ 1 jJi> \j ^ iL? 1 1 j : 4 J ji 5 

^ [ X 0 ] ijJJLa y ^pjlj 


Comments: 

It is known from this Hadltji that as much are the good manners of a Muslim, 
his generosity and kindness towards his family, his Iman will be perfect and 
increases to the same extent; and as much as there is a shortcoming and 
deficiency to the same extent his Iman will be imperfect. It proves the 
increase and decrease in Iman, and the Iman of all people is not equal. 


2613. Abu Hurairah narrated that 
the Messenger of Allah il 
delivered a Khutbah in which he 
exhorted them, then he said: “O 
women! Give charity for you are 
the majority of the people of the 
Fire.” A woman among them said: 
“And why is that O Messenger of 
Allah?” He said: “Because of your 
cursing so much,” - meaning your 
ungratefulness towards your 
husbands. He said: “And I have not 
seen any among those lacking in 
intellect and religion who are more 
difficult upon people possessing 
reason and insight than you.” A 
woman among them said: “And 
what is the deficiency of her 
intellect and religion?” He said: 
“The testimony of two women 
among you is like the testimony of 


J yj, 4i\ y\ i&U- - rur 

y.y\ jSn 

y y ' " <* 

0^ ^J\ J^-ir J* olA* J>\ 

3§t 4i\ of 'ty'jA y) y* tAol 

U» : J15 p glaP ji ‘ 

Jit yi jLj 'Jx^6 jUllI 
?jS)l U iili jjj oJlii 


y?J JAp ye cAjij lij® : J 15 

f f 

. (( y£L* (jjAJ cSs-\ 

oUAiJ Uj : e Yy \ cJU 

yj 1 jA I 0 ^ ® . A IS 

f ' ' 

' > ' * * * * /. I ' o S a i * > o>^ 

t J&jS OAAjIjJ 

jp .“Jj*; V gjSij ObUJi 



The Chapters On Faith 


25 


jUjVI 


a man, and the deficiency in your 
religion is menstruation, because 
one of you will go three or four 
days without performing Salat” 

(Sahlh) 

There are narrations on this topic 
from Abu Sa‘eed and Ibn ‘Umar. 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Sahlh [from this route]. 

l yyJi A* f ^ * * * • ^ 4 

^ I ^ ^Ul j # UU< Ult® ^1 yp f- \ fja ^ja ^TY/A*:^ eijjj ^ 

.UrY/V<T r iJL*J y* y\j hrY/A* : r 

Comments: ^ 

A woman in the state of menses cannot perform prayer nor can she observe 
fasting. After passing the menstruation period she makes up the missed fasts 
but the missed prayers are not required to be made up. Prayer is a good deed, 
due to the reason of the prayers being missed, Iman of a woman remains 
deficient. This proves that the Iman increases by performing good deeds and 
acts of obedience abundantly, and it decreases due to the acts of 
disobedience. 


' fh yy f^ 


ITa [ . ^gn. n^j p' Jb] 

IJLa jy] pw? 


2614, Abu Hurairah narrated that 
the Messenger of Allah said: 
“Faith has seventy-some doors, the 
lowest of which is removing 
something harmful from the road, 
and its highest is the statement ‘ La 
Ildha Illalldhr (Sahlh) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Sahlh . Suhail bin Abl Salih 
narrated it this way, “from 
‘Abdullah bin Dinar, from Abu 
Salih from Abu Hurairah. 

‘Umarah bin Ghaziyyah narrated 
this Hadlth from Abu Salih, from 
Abu Hurairah from the Prophet 
g|, that he said: “Faith has sixty- 
four doors.” 

This was narrated to us by 
Qutaibah (he said): “Bakr bin 
Mudar narrated to us from 


gSj jj i — Y \ t 

y y sy y y 

* 0 * ^ z „ a 

f) y 4jiL^ xs> 

i l*j V I ® : I J j— *» j J Li : J Li ijj 'yti 

Zji <1? U| blj 

Vj *1] V Jys 
ITa E • f, I lJ Li J 

^)y if) i) yy isjj 

iy ^yy f) y f y y y 

* " ^ 

yy f l>jjj ' i ff if) 

if yy f) y ^ yy y y 

. k L i 0 j j I i Uj Vl® : ci Li 1 

jfj* Jlii ljo.A>“ . JilJL LJb- 


j 



The Chapters On Faith 


26 




‘Umarah bin Ghaziyyah, from Abu 
Salih, from Abu Hurairah from the 
Prophet |g. 

lfcli.il j IgJCail j jlwNl <*. 


if yl J* y OjUP JP 


iJp jLj y-lj ■ {Hf** 


Y*0 


‘C?l 

_ m/ r : »Loj>- 1 <u>- y>- 1 ! Aj JP 

Comments: Lr 

The narration agreed by Al-Bukhari and Muslim has the word ‘branch’ instead 
of ‘door’; it tells that the likeness of iman is like a tree, it has a various big 
and small parts, it is the root and trunk on which it stands, in case of cutting 
the trunk the life of the tree will come to an end. 


Chapter 7. What Has Been 
Related About “Al-Haya’ 
(Modesty) Is Part Of Faith” 


j()) ! U - (V ^ouJl) 
(V 4X>eJl) if 


2615. Ibn ‘Umar narrated that the 
Messenger of Allah passed by a 
man and he was chastising his 
brother about modesty, so the 
Messenger of Allah said: “Al-Haya’ 
is part of faith.” (Sahih) 

In his narration of it, Ahmad bin 
Manl‘ said: “The Prophet *§1 heard 
a man chastising his brother about 
modesty.” 

[He said:] This Hadlth is Hasan 
Sahih . 

There are narrations on this topic 
from Abu Hurairah, [Abu Bakrah 
and Abu Umamah]. 


y jSJAj J\ yl 

y jLi-d : N U jl>- 1 j 

o\ If jp ‘iSff Cf 

y obM fj y* 5^ J j-d/j 

ya £ L>J 1 )) : 4 1 <J j-ij 3 t * L>d 1 

<1)1 : ^ if. 1 ^ <1> \ 

. *14*J1 ol^-l Jsl*1 

j iy~>- ld^> [: JU] 
yjj lJj! l '}'f JS If 

. [<uUl 

c 4 *^ y-y^'j t 4 d- p ' 


4 _UaP y oly-*-* y* ^ 

yl] 5 ^j ytj [X * ♦ : ^-i&] s^y yl y yCl y* ^ ^ : C 

. [X * TV : f JL^] yl 


Comments: 

Al-Haya) translated as bashfulness, shyness and modesty, is a great branch of 
Iman , it is a means to strengthen and support Iman ; because bashfulness 
means “the soul gets strained or the nature gets stressed for Committing a 
sin”. Therefore the Prophet prevented a companion from rebuking his 
brother concerning bashfulness and modesty. 



The Chapters On Faith 


27 




Chapter 8. What Has Been 
Related About The Sacredness 
Of Salat 

2616. Mu'adh bin Jabal narrated: 
“I accompanied the Prophet on 
a journey. One day I was near him 
while we were moving so I said: ‘O 
Messenger of Allah! Inform me 
about an action by which I will be 
admitted into Paradise, and which 
will keep me far from the Fire/ He 
said: 'You have asked me about 
something great, but it is easy for 
whomever Allah makes it easy: 
Worship Allah and do not 
associate any partners with him, 
establish the Salat , give the Zakat , 
fast Ramadan and perform Hajj to 
the House.’ Then he said: 'Shall I 
not guide you to the doors of 
good? Fasting is a shield, and 
charity extinguishes sins like water 
extinguishes fire - and a man’s 
praying in the depths of the 
night.’” He said: “Then he recited: 
'Their sides forsake their beds to 
call upon their Lord.’ Until he 
reached: 'What they used to do.’ [1] 
Then he said: 'Shall I not inform 
you about the head of the entire 
matter, and its pillar, and its 
hump.’ I said: 'Of course O 
Messenger of Allah!’ He said: 'The 
head of the matter is Islam, its 
pillar is the Salat , and its hump is 
Jihad' Then he said: 'Shall I not 
inform you about what governs all 
of that?’ I said: 'Of course O 
Messenger of Allah!”’ He said: 


<u j>- li i— - (A 

(A 

xJ. JiU J\ 'J,\ i&U. - rnn 

p-sfl£ jZ t jZZZ jZ ^jUwaJl iUi y 4 i\ 

s j ill Jp 1 J o 

jyy-> J <0 Lj li 

cil jy>~ I ! i (J Lj 

tiZ' LS» JZ ] w : J li 4 jbJI Jjt- Cj 

: aIJLp iil -ulj 

4 0 I j 4 4j J V J 4 I) I 

cdLiflj tolSjJi 

JZ JjjSt vf» : Jli 4«^dl 

43 jJkJlj 4 <Cj>- 

4 j ill I *UJI \ZS 

pji : Jli ® JJJl 4 _i_^>- 

<J5 jS\ J\y_ Sfl» : JLi p 

J J 1/ : C-J3 : Ojjij 0 

4 /VI -Jli !<ui 
: J li ^ L^>J I ® j j 4 0 I 

1 : Ju : JLli «J£ iUi iJt&L il/f vt» 

fc. itS ® 1 J li maJ UL -J- li» 1 J li ! 4 I) I tJ 


Ulj !<iil 




:iJS 


■ I jjb t. * l..Lp 


[li As-Sajdah 32:16,17. 



The Chapters On Faith 


28 


<pu si\ 


“So he grabbed his tongue. He 
said: ‘Restrain this.’ I said: ‘O 
Prophet of Allah! Will we be taken 
to account for what we say?’ He 
said: ‘May your mother grieve your 
loss O Mu‘adh! Are the people 
tossed into the Fire upon their 
faces, or upon their noses, except 
because of what their tongues have 
wrought?”’ (Hasan) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan Sahih . 

X WX : ^ ^ jLJlii » Vj 

. wLA> 1j JLSxU_« Aj I J**J>xJ* 

Comments: 

The Noble Prophet #| told us in this Hadith, about the status and virtues of 
the important and fundamental principles, and about their good effects and 
results, that the deeds that will be a means to enter paradise are hard, but 
they are easy for whom Allah makes them easy and bestows ability to perform 
them, because no deed is possible without the assistance of Allah. 


J it j S>j !iUi U Jjif 

. ty I jcLvc2j^ 
d-oai JIS] 




2617. Abu Sa‘eed narrated that 
the Messenger of Allah j)g said: “If 
you see a man who comes to the 
Masjid then bear witness to his 
faith. Because Allah, the Exalted, 
says: Only those who believe in 
Allah, and the Last Day, and 
establish the Salat , and give the 
Zakat (should) maintain the 
Masajid until the end of the 
Ayah} (Da^f) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan Gharib. 

y\j v* J if : C 


£&>■ J\ y\ - nw 

O B ^ ^ 3 s' 

^ ^ if ^ 

' ' ' + 

if J} if f If 

s' " __ > s s' ' s' ' t 

lil# : 4)1 J!i : J\S tfA* 

a 3 U 1 Jii \Scj 1 I j 

U>^ : wjUjNL 

. H A : Ajjdi] aAM ^ 

* iA~~*~ (i — -^4^" [ • if*** jd J15] 

t A*j A>- I j OiU*dl : 7E-> 


n 


#: C‘ 


jLa> 


Of' 


' - — - — ^ la — la a la 

.di»J r *rr:^ t Aiijj m /r : r 


1,] At-Tawbah 9:18. 



The Chapters On Faith 


29 


uUjyi vi*i 


Comments: 

Looking after a mosque is apparently its construction and participting actively 
in its maintenance. But the real care of a mosque is performing prayers in 
congregation; and love for a mosque, close ties and contact with it is a symbol 
and sign oilman, and these tasks cannot take place without iman. 


Chapter 9. What Has Been 
Related About Abandoning The 

Salat 


J U - (<\ r^Ji) 


2618. Jabir narrated that the 
Prophet #| said: “Between 

disbelief and faith is abandoning 
the Salat” (Sahih) 


^jlj y.yr - Y*U A 

cA jllLi J I 

^ J ii I O I • l>* 

. ((o^LSaJl oUjVJj 


AY : ^ to*As<a-ll ub <— <>- j>~\j : 

• *■* iV 3 

Comments: 


Sa/af (prayer) is such a symbol and fundamental deed of religion and it is 
connected with the reality of Iman to such a depth that a Muslim who 
abandons it enters the fold of disbelief. So the prayer is a deed that makes a 
distinction between disbelief and Iman , and he who abandons the prayer goes 
out of the fold of Iman. 


2619. Al-A‘mash narrated similar 
to the previous chain and said: 
“Between a slave (of Allah) and 
Shirk or disbelief is abandoning the 
Salat” (Sahih) 

[Abu ‘Elsa said:] This Hadith. is 
Hasan Sahih . Abu Sufyan’s name is 
Talhah bin Nafi‘. 


^ ipi ti'jj- :Si!U - rm 
^ il* yj . Sn y 

jj&}\ j\ jlJJI 

.«5-5L5J i 




y\ JB] 


•lH 


I Jut [: 

1 11 JeXi I jj>*j 


.^U Aj>tX!b I (j La*^ jj i j . 


2620. Jabir narrated that the 
Messenger of Allah said: 

“Between a slave (of Allah) and 
disbelief is abandoning the Salat” 
(Sahih) 

[Abu ‘Elsa said:] This Hadidi is 
Hasan Sahih. Abu Az-Zubair’s (a 
narrator in the chain) name is 


— Y *\Y * 

J li J li y L>- t jjo jJ I ^ I ^jP c j 

iS^j ji£J! I :3jjg au I J^-j 




IJla [ : 


Jr 


JB] 


The Chapters On Faith 


30 


jW#i 


Muhammad bin Muslim bin 
Tadrus. 


2621. ‘Abdullah bin Buraidah 
narrated from his father, that the 
Messenger of Allah said: “The 
covenant between us and them is 
the Salat , so whoever abandons it 
he has committed disbelief.” 
(Sahih) 

There are narrations on this topic 
from Anas and Ibn ‘Abbas. 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih Gharib. 


I 0 > >0 ' S - > > > „ , ' t , + 

^ jziy < y m 'j <• 


> 0 , 
Jb ,vl 


ojb *1 ^ f^ 

. .y* AX : q ^5“ j 

^ jili- t&£. - rir> 

^ Ojy>- 

f. 

* : c 

[biJ> jLJLJi] jili jJf Gsii-j 

^ £L£ G5ai :Nli 0^ ^ 

o! ^yp di\j J> jllAll 

ur^' 0? 

GSjlE- : V U o ^ i j I 


if. u* JeH if. Cr~^' if. t)f 

• JLS 4^1 ^ ^ 4 

jL&TJ E£ A*dl» :|g 41 
k -» uj \ ^3 . ^ i$Sy if^ o^L%}\ 

• urf'j cr^ J* 

<« " * 

Io> lii [:^ JVS] 




to^uJO m: c t m c r r > / >: juji ^y-lj ob~-j] 

tA; ^^ <Lrt' °'jjj ^ ^if~ f. 6?"^' if f 

yp >Lll ^ j <ua!jj V t *\ / ^ : ^5U>Jlj X o o ; ^ tjLj*- yjl (3 c^ <y^ 

. [Y Y* £ ^ ^ <, YV'X I i : y\f f)j (T • A* tAp-U ^1] 


Comments: 

This Hadith, tells that he who embraces Islam, is as if he signs a treaty that he 
will perform prayers regularly and consciously, therefore whoever abandons 
the prayer, he violates this treaty and promise, and he follows a path of 
disbelief. 



The Chapters On Faith 


31 


ju#i wijji 


2622. ‘Abdullah bin Shaqlq Al- 
‘Uqayll said: “The Companions of 
Muhammad didn’t consider 
leaving anything to be disbelief 
except for Salat. (Sahih) 

[Abu ‘Elsa said:] I heard Abu 
Mus‘ab Al-MadanI say: “Whoever 
said: ‘Faith is merely statements’ 
then he should be told to repent, 
and he either repents or his neck 
should be severed.’” 


> 8 

’jL 

* e „j> /i 

: Lji LjJlL 

- urr 



>.4 AaJi 


jlS - : JL5 


> 

>i.c 

ju^Sfi ^ 

6j>: v 






IJ 1 C- 


Jli] 

* „ 

OlL/^l 

: Jli : 

(J jJjj 1 



4- 

1 if 0^ > LLl 


Comments: 


. v / ^ j>-\ j 


If one denies the legality and obligation of the prayer, according to the 
consensus of the Ummah he/she is a disbeliever; and if one believes the 
legality of the prayer but he does not pray merely because of slackness and 
negligence, he is in disbelief too. Yet this is not such a disbelief, according to 
the majority, due to which he/she will dwell in the Hell forever and he will not 
enter paradise even after bearing the chastisement; according to Imam Al- 
Bukharl this is a minor disbelief as opposed to the real disbelief, i.e., it is 
lesser than the real disbelief due to which a person will dwell in the Hell 
forever. 


Chapter 10. The Hadith : “He 
Has Tasted The Sweetness Of 
Faith” And The Hadith : “There 
Are Three Things For Which 
Whomever Has Them Then He 
Has Tasted The Sweetness Of 
Faith” 


JA KjU^I 

[«<jUWl j# aJ 

O * I) 


2623. Al-‘Abbas bin ‘Abdul- 
Muttalib narrated that he heard 
the Messenger of Allah say: 
“Whoever is pleased with Allah as 
(his) Lord, and Islam as (his) 
religion, and Muhammad as (his) 
Prophet, then he has tasted the 
sweetness of faith.” (Sahih) 

[Abu ‘Elsa said:] This Hadith^ is 
Hasan Sahih . 


j* l3s\ £1^ - nr r 

<y. If o*' 

yt ^ If tOjUJl 
4j I I yZ I l ISj 

^ fi. 5^ I (J J** J if"*** 

Lo Lj L OIL VI 

• g ' $ s > s 


The Chapters On Faith 


32 


4 '3^' 


. ^ 3 IS] 

llo l^j 4A)L j! J-UJl tOU-tMl t^L^> 

. aj ilgJl ^ -bjj ^^-j.x>- j-* T t : ^ t • ♦ • j 

Comments: 

Inclining not to anyone’s lordship except Allah’s, not to accept any other way 
of life except that of Islam, and to accept the Prophet hood and Messenger 
ship of Muhammad |g from the depth of the heart is such a deed that it is 
tasty and delicious like the nourishing food, similarly the result of a good 
deed also has the same taste. If a Muslim does not realise the taste of Iman , it 
then means that his relation with Allah, the Messenger and Islam is merely 
customary and by birth, or just intellectual and theological, the heart is not 
adhering to it. 


2624. Anas bin Malik narrated 
that the Messenger of Allah j|| 
said: “There are three things for 
which whomever has them, then he 
has tasted the sweetness of faith: 
The one for whom Allah and His 
Messenger are more beloved to 
than anything else; whoever loves 
someone and he does not love him 
except for the sake of Allah, and 
whoever hates to return to disbelief 
after Allah has saved him from it, 
just as he hates to be thrown into 
fire.” (Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih . Qatadah reported it 
from Anas bin Malik from the 
Prophet 


JLP \ 'yj> J\ t&U- - nu 

t ^j)\ 

J Ol *'4^^ <y. U* 

s s s s > -1 * ss 

iL, 4J1 4^1 ftt ois ^ 

0^4 Olj C4A1 Ml a!> 3 M ^r^l 0 1 j 


Lo-S" t <U)I 0 jjlJ 1 il 1 ^3 Ol 

.tjilii j Sjj£ M 

^ JLj^ ili [:^ ^ Ju] 

4dl^® 0^! eljj • £^*4* 


^ <JlsA>- jLo cjUjMl t t aJLp (Ji^a 

aj ^yiiiJi ^LajJij^p vJuja?- {j* ^ * C t L$ji ; 4Jij y*^ if- " C. ^Ol^Mi 

. tV : ^ t j ^ ^ ^ t U^Jlj 4^ 

Comments: 

One’s being pleased and delighted by performing good deeds and abandoning 
evil deeds is a taste and sweetness of Iman. Such desire and interest in the 
matters of religion, as a hunger is cured from food and thirst from cool water, 
only that person will gain who has absorbed in himself the love of Allah and 
the Messenger and he loves Allah and His Messenger more than anything 
that is dearer to him. 



The Chapters On Faith 


33 


tiUjjil wl ^ji 


Chapter 11. What Has Been \t r t \'i * v 

Related About ‘The Adulterer t/Ji * L • UJ Vv ( " 
Does Not Commit Adultery ( \ \ 4 i>Jl) Jl\)l 

While He Is A Believer 5 - T 


2625. Abu Hurairah narrated that 
the Messenger of Allah ggj said: 
“The adulterer is not a believer 
while he is committing adultery, 
and the thief is not a believer while 
he is stealing, but there is a chance 
for repentance; (if he repents, 
Allah will accept the repentance).” 
(Sahih) 

There are narrations on this topic 
from Ibn 'Abbas, ‘ Aishah, 
'Abdullah bin Abi Awfa. 

[Abu ‘Elsa said:] The Hadith of 
Abu Hurairah is a Hasan Sahih 
Gharib Hadith from this route. 

It has been reported from Abu 
Hurairah from the Prophet that 
he said: “If a worshipper commits 
adultery then faith leaves him, so it 
remains above his head like a 
shadow, then if he leaves that 
action the faith returns to him.” 

It was reported that Abu Ja'far 
Muhammad bin 'All said: “In this 
is a departure from faith to Islam.” 
Through other routes, it has been 
reported that the Prophet £jg said 
about adultery and theft: “Whoever 
does any of that then the penalty 
(for the crime) is implemented 
upon him, that will be an 
atonement for his sin. And 
whoever does any of that, and 
Allah covers it for him then, it is 
up to Allah, the Exalted - if He 
wishes, He punishes him on the 
Day of Judgement, and if He 


^ 1 — X Y o 

if Cji 

Aii\ J (J li :Jli a j/yt ^)] 

J*J Jlr?] : St 

irfr^ 

• j** Zy\ 

ffj ^Lp y) if 

•J'J J} if. ^ 

lii 

W(> if *'ff If <sjj 

o oik VI ^ lij]® : <J Li 

villi lill villi! I? 4_.l_3 ijji 

• «iU 4\ >1* JXiJl 
: J li <0 1 jMr J\ ji- ijjj 

•f^X 1 c^^-X 1 f kj’-r* ^ 

it 0J ^p\ Jt- Jrj JA £ JJ jjj 

villi JA CAZ& 'Ja* : ii ujjl J Jli 

ifj OjUS" t w\j>cj I li llLji 

J] ^ * >Lkl 

P l*i ljj_J Afl Hi] I pj 4j~Lp p Li* o} t L*J 4i) I 

^-4^ 4* ^ * (( ^ ^ 

Lj y Aoo j Owa Uk) i «saj 




The Chapters On Faith 


34 


jU$l 


wishes, He forgives him/’ This was 
narrated by ‘All bin Abl Talib, 

‘Ubadah bin As-Samit and 
Khuzaymah bin Thabit from the 
Prophet 

^\ju 4)! oUjJl pjl f\j L 

fj ^ f ^ * t /®V . ^ t ^_Lw> j "X A ^ ^ 

* [ror/i:ju^l] Aj' 4^ j* ^ HY^/I-' JU^I] «-isUj [IVAY:^ t^jUJI] 

8 j jLx j i ‘—® *5U>- U £ *t ^ oj b ^»! <>■ j^>- ! j 11 ^J] . . . X-*J ! ^ j bj M .' 

Sfr Juus^o ^ I y lj di 1 4JL i \jj XX / ^ : 1 A 4 cs^ bxJ I 

i YU /o:ju*d] cu.15 ^ [UY'V.fjtf] o^UJl ^ s^Uj [YIYH^rl] Jj> 

.[XU 

Comments: 

Adultery, stealing — and in the light of other narrations — alcoholism, 
killing, manslaughter, looting, robbery, dishonesty, illegal killing are such bad 
and evil deeds that their perpetrator remains deprived of perfect and real 
Iman ; there is a saying in every language that if one has a low and small 
quality, it is regarded next to nothing and it is negated totally. 


2626. ‘All bin Abu Talib narrated 
that the Prophet gg said: 
“Whoever is penalized (for a 
crime) then his punishment has 
been hastened for him in the 
world, for Allah is more just than 
to double the punishment upon His 
slave in the Hereafter. And 
whoever does a punishable act and 
then Allah covers it for him and 
forgives him, then Allah is more 
kind than to recount something 
which He has already forgiven.” 
t Pa‘if) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Gharib [Sahih\ This is the 
saying of the people of knowledge, 
and I do not know anyone who 
made Takfir of anyone for adultery, 
theft or drinking intoxicants. 


A 1 J} If. y) 

4&I -UP jl>-\ 

ffu* : [Jli 

f) If ^ ifJi [<1^] 

if if 

: J ^ M ^ if J> J> *Jf 

~ " * ~ ^ 

<U)U c UjjJl f <Uj jjiP \>X>- 

( f 4 jjA*S 1 e.Xp if <JUp| 

aIIp 4)1 t'fLs IjA j LA? i iy*j 1 8 Af-S/l 

frjA f * ft ui if tA ^ 

><> x ^ ° c 

. « <CP Up JL3 


-A 


- U-oJA 1 Jla [ : jp Jli] 

l-U-l JA 

^ ^ ^ 's'* 

1 A»j j jU5 


X ‘t U : ^ tejU£ wL>d! ^1 4j>- f - 1 j [ Ua.^ eiLL*d] 



The Chapters On Faith 35 


jU#t 


• c? I I ‘Lb I j j V/> : 1>«J I j aj I <^o jl>- 

Comments: 

Committing sins and evils one does not become a disbeliever. If a person is 
out of the fold of Islam and joins the disbelievers because of committing these 
disobediences and sins, then there is no need to inflict the prescribed 
punishment, and so he will be the dweller of Hell forever. 


Chapter 12. What Has Been 
Related [About] “The Muslim 
Is The One From (The Harm 
Of) Whose Tongue And Hand 
(Other) Muslims Are Safe.” 


[ji £1^ u c-X - oy 

aS LwJ 

Oy x>c}\) 


2627. Abu Hurairah narrated that 
the Messenger of Allah said: 
“The Muslim is the one from (the 
harm oi) whose tongue and hand 
(other) Muslims are safe, and the 
believer is the one with whom the 
people trust their blood and their 
wealth/’ (Sahih) 

[Abu 'Elsa said: This Hadith is 
Hasan Sahih]. 

It has been related that the 
Prophet jg was asked: “Which of 
the Muslims is the most virtuous?” 
He said: “From (the harm of) 
whose tongue and hand (other) 
Muslims are safe.” [There are 
narrations on this topic from Jabir, 
Abu Musa and 'Abdulah bin £ Amr 
regarding this topic]. 


jp Id Ji :b£ t XU- - nrv 

1 1 ] £Ia*a1 1 4 o y I 

J lJ : JLi tjtj* y I 

p-E*' y* 1 ^ 5I1I 

^ Io> lii : cr >^ jjf JIS] 

iH o* LSjjij 

“ (j«< * . <J ti ? j-i* i i i 

*— jUJI j ] <J LlJ ^ j 

(in 5^ jiW- 


t jUA/ I) t ^ i /A : <>■ 1 j .* ^ \j>+> 

^ j ^ A * : ( jlv^^l) jL>- j ^-^p 

r £ ^ ^ 4 J LJ I ^ yes- o ^L>tp y I 

. [ t ^ 4 j \ * . ^ 4 (_£jL>*Jl] jy^z- y <u I-Upj [ Y 1 T A : L] ^ lj 


Comments: 

An adjective made of the root of the verb is a proof that the person had this 
adjective, name or title, because of performing the act of the verb; i.e., only 
that person has the right to be called a Muslim if other Muslims are safe from 


The Chapters On Faith 


36 




his tongue and hand. The tongue and hand are named exceptionally because 
the troubles and harms are mostly relevant to these two, and the believer is 
one above that, since it is not everyone that feels safe from his tongue and 
hand, that they trust. 

iui - Y1YA 


2628. Abu Musa Al-Ash‘arl 
narrated that the Prophet $| was 
asked: “Which of the Muslims is 
most virtuous? ,, He said: “The one 
from (the harm of) whose tongue 
and hand (other) Muslims are 
safe.” (Sahih) 

[Abu ‘Elsa said:] This Hadlth is 
Sahih Gharib [Hasan] as a 
narration of Abu Musa Al-Ash‘ari 
from the Prophet 3 g|. 

There are narrations on this topic 
from Jabir, Abu Musa, and 
‘Abdullah bin ‘Amr. The Hadlth of 
Abu Hurairah is a Hasan Sahih 
Hadlth. 


j -f SJLii y\ liiii 

if H J} & 

■■fc m & ^ J 

:Jtf fjiit .vJLiiJl 




■ ^ ^ LvJ 1 

^ ^3 -IS u* 

. 4j fj J* y J I y- Y o * £ : t <uLp 


Chapter 13. What Has Been 
Related About “Islam Began As 
Something Strange And It Will 
Return To Being Something 
Strange” 

2629. ‘Abdullah bin Mas‘od 
narrated that the Messenger of 
Allah said: “Indeed Islam began 
as something strange and it will 
return to being strange as it began. 
So Tuba is for the strangers.” 
(Sahih) 

There are narrations on this topic 
from Sa‘d, Ibn ‘Umar, Jabir, Anas 
and ‘Abdullah bin ‘Amr. 

[Abu ‘Elsa said:] This Haditjt is 
Hasan Gharib Sahih as a narration 
of Ibn Mas‘ud, and we only know 
of it as a narration of Hafs bin 
Ghiyath from Al-‘Amash. And Abu 


jl pL>- l* U - (W 

CJ ijiy'j CJ fct 
or jo 


y \ — Y *\ Y ^ 

y If if t?) 

' - ^ ^ 

4)1 If M ^ ^ 

lju jl® *.3l§ 4)1 J j Jli : J\i 

iJb U5” L> j L> Jr 

yM~J CrPj <3* cs?j 

cP 5^ ^3 

^ vLj^ lli [:^P y\ Jli] 

i Jj>- y 



The Chapters On Faith 


37 


jWJjfl 4^1 


Al-Ahwas’s name is ‘Awf bin Malik 
bin Nadlah Al-Jushami (narrators 
in the chain), and Hafs was the 
only one who narrated it. 


J* 4^4* dr! 0? 

dri ^ . ^a^p-Sh 

. 4j i yC 4-LsOj t^iiJ La 


C-oA>- ^ Y'^AA*. ^ 4 L> jP Ijj kw->l» 4A>-U A>- y >- 1 j ‘ 

\ \ A / \ , axJ I <S ^ j j L>- ^ o Lo-J— « jJU- I 4-*j Ijj Aj ^ Lp ^ 

[ \ At I ~U^>- 1] Jjux ^jC- & o^pj TYt/^to;^ i Xp 5 j^S AaI ^ j 

- U ^ J| J M'j r<\A/l:jlrtll ^ cJjUdaJi] [UV. C 4( Jl^] ^p 


.[WV t \ YY /r :ju^I] j^p ^ -d)! Xpj [rUV:^ ^1] \j [HA:^ ijK 53l 


2630. KaUiIr bin ‘Abdullah bin 
‘Amr bin ‘Awf bin Zaid bin Milhah 
narrated from his father, from his 
grandfather that the Messenger of 
Allah H said: “Indeed the religion 
will creep into the Hijaz just like a 
snake creeps into its hole, and the 
religion will cling to the Hijaz just 
like the female mountain goat 
cling, to the peak of a mountain. 
Indeed the religion began as 
something strange and it will return 
to being strange. So Tuba is for the 
strangers who correct what the 
people have corrupted from my 
Sunnah after me.” (Da^f) 

[Abu ‘Elsa said:] This Hadith is 
Hasan [, Sahlh ]. 


ip Jjj <u I XS' - nr* 

bi Jj** bi ^1 bi <je^ 

(j I flA> ^jP 4 Ao I ( jP A>sXa /^J Juj 

Ji d*A^ ^1* *Jl* iH§ 

t L*^>c>- ^Jj aI>J I JjLj US' 

Of i>4^j 

A iji-Al' jj. o-b 

Xlal 1* j^pd-Jaj 4* 

• (( esr-^ b* iS^i i_y 


C#i' cH J^ 1 ^! ^ 




.AJUIXP Jj 


Chapter 14. What Has Been 
Related About The Signs Of 
The Hypocrite 

2631. Abu Hurairah narrated that 
the Messenger of Allah sH said: 
“The sign of a hypocrite is that 
whenever he speaks he lies, and 


^ [pl>- U] s ^ j\j ~ 0$ ^^j>ouJI) 

Ot A4>tJ I) JjilL*Jl ii^p 

dr! Jj o* aA> ' “ Y*tr) 

Lf cr~? dn dn uc^ Ia.x- : ^Jp 

t/' d^ d^ "dr^j^ 1 yy dn 



The Chapters On Faith 


38 




whenever he makes a promise he 
does not fulfill it, and if he is 
entrusted he betrays.” (Sahih) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Ghanb as a narration of Al- 
‘Ala’. It has been reported through 
other routes from Abu Hurairah 
from the Prophet #|. 

There are narrations on this topic 
from ‘Abdullah bin Mas‘ud, Anas 
and Jabir. 

(Another chain) from Abu 
Hurairah that the Prophet said 
similarly with the same meaning. 

[Abu ‘Elsa said: This is a Sahfh 
Hadith]. Abu Suhail is the paternal 
uncle of Malik bin Anas, and his 
name is Nafi‘ bin Malik bin Abi 
‘Amir Al-Asbahl Al-Khawlani. 


J Jli ^ JU 
.apj bj : 


bp 

Ha y) Jb] 

j* ijjj Ssj . 4^ 4 ? c_^^p 

-sit 4* b£ 

‘fel b* 0? C*' b* 

. [oLilj] #1 J* ^P 

. y^ J1S] 

if. yy* b* yby y.b 

S'- * 

J) if. 4 ^ if ^ 


Ju ^jA 0 ^ ^ t (js L<J i <J Ua>- Vj t j lo-A I 1 4*^ ^ y~ * j ♦ 

U5 A1P 4bl SjdjA ^5 ^ ^ JiA 5 i>“ 0, JJJ ^ cr^ ol' 

bJS^iJ V : £ tJjsboJl AjLs*? ^ 4iIj^p J^P *— -J CJ \ ^ 

t rAo/A:^J| gjtdl ^ iOU ^1] ^b-j U*5A: C t >r\/V: JLo ^1] 

. ^ * V /o<\ : ^ t TV : ^ t 1 l <Jp (jb''' 9 • y-^r ^ ^ [V At 

Comments: 

Hypocrisy is of two types: 

1. Hypocrisy in Faith, it is a real and actual hypocrisy and this is the one that the 
Qur’an makes mention of. Its meaning is that Islam is uttered verbally only, 
while the heart denies its truth and opposes it. This hypocrisy is the worst and 
meanest type of disbelief. Allah Almighty says regarding this state of hypocrisy: 
“Verily, the hypocrites will be in the lowest depth of the Fire” (4:145). 

2. A practical hypocrisy where bad habits and evil characteristics are named 
hypocrisy, the objective of giving them such names is to urge their avoidance 
and deterrence. 


2632. ‘Abdullah bin ‘Amr narrated 
that the Prophet ^ said: “There 
are four things that whoever has 
them, then he is a hypocrite, and 


: 0 *AIp bLb- — Y*\VY 

1 0 j^p y* y. ad 1 JI~p 



The Chapters On Faith 


39 


ju#i 


whoever has one attribute from 
among them, then he has an 
attribute of hypocrisy, until he 
leaves it: Whoever lies whenever he 
speaks, he does not fulfill whenever 
he promises, he is vulgar whenever 
he argues, and whenever he makes 
an agreement he proves 
treacherous.” (Sahih) 

He said: This Hadith is Hasan 
Sahih. 

According to the people of 
knowledge, this only means the 
hypocrisy of action, and during the 
time of the Messenger of Allah 
there was only hypocrisy of 
rejection (in the hearts). Similar to 
this has been narrated from Al- 
Hasan Al-Basri regarding this, he 
said: “Hypocrisy is of two types: the 
hypocrisy of action and the 
hypocrisy of rejection.” 

(Another chain) with similar 
narration. 

[AbQ ‘Elsa said:] This Hadith is 
Hasan Sahih. 


if is. ^ ^f If 

^ if 3 if. & ' ff if i 

- " -■ <* ' * 

i)\j Ui <1)15 jr> {j* :Jli 5^5 

^ S 0 ' S ^ )0 "t,' ' 0 ' ' 

^jA <ju>15 

b[ (jUJl 

blj i j>*3 b[j Jpj bjj 

. «jJlp jS Ip 

. s_s^» s>~ I Jla 

(JjLaJ ^J-*J I I JlLp ijjfc 

i ^ 5 lp woaScJI bj <1)15 t 

jp ijjj laic* . jj|j Aiil J 

ijli Ail] Ijjb 

bj ^ (jlij olili 

:J^JI ^ ^ ( ^AJI 

4)1 al^ j^p j/l 4)1 Jlp 

^ - <• 

^ liij [: t 


t j Y* £ ^ 4 <5-® I ^ b >L> t jUj^i 


• ^ c5 j ^ o 


JIS] 


•c^ 

t A-Jp jjiia : 

-is oA: c 


Comments: 

Three characteristics are proof of real [practical] hypocrisy, if the fourth one 
is present too, it will then be the sign of complete hypocrisy, and such a 
person will be a real hypocrite. Both Ahadith prove five characteristics of a 
hypocrite: 1. telling lies, 2. dishonesty, 3. breaking a treaty, 4. breaking a 
promise and 5. swearing and the use of abusive language. Breaking a promise 
and breaking a treaty is one thing, therefore some narrations have the version 
‘breaking a treaty’ and some have ‘breaking a promise’. ‘Swearing and abusive 
language’ is included in ‘telling lies’. If these characteristics become a daily 
habit, it will then be hypocrisy, and if committed occasionally it will be sin and 
disobedience. 


The Chapters On Faith 


40 




2633. Zaid bin Arqam narrated 
that the Messenger of Allah 
said: “Whenever a man makes a 
promise and he intends to fulfill it, 
but he does not fulfill it, then there 
is no burden upon him.” (Daif) 
[Abu ‘Eisa said:] This Hadlth, is 
Gharib , its chain is not strong. ‘All 
bin ‘Abdul-‘Ala’ is trustworthy, 
Abu An-Nu‘man is unknown and 
Abu Waqqas is unknown. 


^ iUi i&U- - rirr 

* ■ 

^J\ If tjUilll £s- 

Jli : Jli jiijt jj 

* ^ * 

. «a!1p jUi 

tdo^p cujJi?- Ijla [ : J>} Jli] 

^ SiLij ^4^5 

y)j J jLwc J l y}j <55 

• J44- 


toJjJl 1 4— 0^1 tijli y\ [ 


aL-*l] 


: SLP« 


Chapter 15. What Has Been 
Related That ^Verbally Abusing 
A Muslim Is Disobedience’ 




£l>- U ^L>\j - (\ o ^>ocJl) 

v a > 


2634. Ibn Mas‘ud narrated that 
the Messenger of Allah jg| said: “A 
Muslim’s fighting his brother is 
disbelief, and verbally abusing him 
is disobedience.” (Sahih) 

There are narrations on this topic 
from Sa‘d and ‘Abdullah bin 
Mughaffal. 

[Abu ‘Elsa said:] The Hadlth of 
Ibn Mas‘ud is a Hasan Sahih 
Hadlth,. It has been reported from 
‘Abdullah bin Mas‘ud from other 
routes. 


j? 4 ii ^ fci*. - nrt 

% * s ># s' " \ \ ^ ' . ' 

J ^j{ I XP L*>s\>- ‘ Qji 

if '•js* <j. ff if 

* s 

a^j! ^p j> 5^' if. 

( 42 JJI J6» :^§ Ail JU :J15 

*> — * CJ \ y5 oU-l 

✓ - 

0 0 ^ ^ 6 

. ^ awI Jlpj 

✓ x 

^>1 Jli] 

; I os o s s > * C s -i* ^ s ' * '' 

AJJl -LP ^P ^ J • sA^>- 


• drJ 0^' 

(jju-Jt Jb; tf jJi 

( jp t-jUl ^ I 1 L^> 6 4j ^ sjLiJuJIsJLP <LsjJj>- 

t MY" / ^ : ix^jM I ^ y aajI ^pj :q tA^U ^jl] ^1 

.[VTA: C 



The Chapters On Faith 


41 




Comments: 

Even fighting with a Muslim is disbelief, but not such a disbelief that ousts 
one from the fold of Islam; Muslims’ fighting with each other is against Islam 
and Iman and it is an act of disbelief. Therefore avoiding it is an essential 
demand of Iman. 


2635. Ibn Mas‘ud narrated that 
the Messenger of Allah jg said: 
“Verbally abusing a Muslim is 
disobedience and fighting him is 
disbelief.” (Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih . [And the meaning of 
this Haditjr. “Fighting him is 
disbelief’ does not refer to the 
disbelief that is equal to apostasy 
from Islam. The proof for this is 
that it has been reported that the 
Prophet said: “Whoever is killed 
on purpose, then those responsible 
for the one killed have a choice, if 
they want, they can kill him, and if 
they want, they can forgive him.” 
While if killing was disbelief, it 
would be obligatory. It has been 
reported from Ibn ‘Abbas, Tawus, 
‘Ata’ and others among the people 
of knowledge that they said: “It is a 
disbelief below disbelief, and a sin 
below sin.”] 


■.b'ki bf. - nr« 


‘ij* ‘J-rf j {j* J* 

J b : Jb ^ <u I xp <. 

>> s * * > * . > ** 



1-La [ : j>\ Jb] 


® jaS I13W : IJjfc 

Wz & if <Sjj ^ J* ^>^'3 
J>^J! frUJjli fib (j^ 0 ^ : Jb 

® t jjjp 0} jL^JL 


& & Zj 13 ^ J&i J15 

<>J ^3 5^3 J 1 

" * * " 

fS o : I jJ b jt-LJ ^ J-* I 

> 


I ^ J 0 L < L tj Laj'V I <, <l>- jP 1 j 4 

<u j £ A : ^ I 0 "l t : ^ i fS <1 IxS j 

jjtj \ V AV : 4 " . . . I ju»_oo ^ja " : ^j>- 

j ^ \a — ( y *1 

( \ 1 oU-1 


Chapter 16. What Has Been 
Related About The One Who 
Accuses His Brother Of 
Disbelief 

2636. Ad-Dhahak narrated that 
the Prophet said: “It is not for a 
slave (of Allah) to vow about 


iL : j^ f && - nri 

J JjVl JJ 


The Chapters On Faith 


42 


J W$l «ljii 


something he does not possess, and 
cursing a believer is like killing 
him, and whoever accuses a 
believer of disbelief, then it is like 
he has killed him, and whoever 
kills himself with something, then 
Allah will punish him with 
whatever he killed himself with on 
the Day of Judgement.” (Sahih) 

There are narrations on this topic 
from Abu Pharr and Ibn ‘Umar. 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. 


J} j* d cr. j* 

* + 0 + < < m 

m & y 4^' J>. 

ijjUL: i LLi ji' Jj. :JU 

Jsji ly>j cAijlil 

J4* J&i 

,«Aio]i 'y_ a. Ja U, &i 

oi'j *S i <j} hf <Jj 

Iju [: Lf Lj> Jli] 


. . . <UJlj iaJlP OUj C-jlj t 

^ ^ J ^ Cr 4 ViV: £ t/ 



C/* " * • C ‘C^* 


. [T "irv : ^L] fc^L*y « j "i * t o : ^ ^ jUxJl] jj> jp # 


Comments: 

As killing someone is a crime and offence, likewise is cursing and criticising 
someone, so calling a Muslim ‘disbeliever’ is a crime like killing; committing 
suicide is also a sin, and a person who does so will be punished with the same 
weapon that he had used to commit suicide. 


2637. Ibn ‘Umar narrated that the 
Prophet H said: “Whoever says to 
his brother ‘disbeliever’ then it will 
have settled upon one of them.” 
(Sahih) 

This Hadith is Hasan Sahih Gharib 
and the meaning of ‘(Ba’) } is 
settled. 

fc JU US J Jj 1j jJkj 0 1>- \ yS l ya 

^ ^ y > Jl jAj jUo y 4 j 1 jup 


,y\ J, 4UU j* tp tils- - nrv 

* -- 

y U J>\ y ok.* J <fcl j* 

j\ S ip-Sl JU U5t« :JU $g ^1 

*■ “ '' 

, ^ ^ f . ^ ^ 

. wUjbJL>-l L^j p-U Jjii 

^ ' * ' i'*' 

. jp J t J-A 

• : ^ ilj* 


V <iUU 


or 4 


"l\ • i : 


C 


. I t /X : <i)1 <uj>-j 4_UJ Lo 


Comments: 

It is an extreme criminal offence to call a Muslim ‘disbeliever’; and one of the 
two definitely fall victim to it, either the addressed person will certainly 
become a disbeliever, or the caller is not safe from the bad consequence of 
what he said. 



The Chapters On Faith 


43 




Chapter 17. What Has Been 
Related About Whoever Dies 
While He Bears Witness To La 
llaha Illalldh 

2638. As-Sunabihl narrated from 
‘Ubadah bin As-Samit, he said: “I 
entered upon him while he was 
dying, so I cried, and he said: 
‘There now, why are you crying? 
For by Allah, if I am a martyr, then 
I will bear witness for you, and if I 
am granted intercession I will 
intercede for you, and if I can I will 
benefit you,’ then he said: ‘By 
Allah! There is no Hadlth which I 
heard from the Messenger of Allah 
3j| which is good for you but I 
narrated it to you, except for one - 
and I shall narrate it to you today, 
while I am near death. I heard the 
Messenger of Allah say: 

“Whoever testifies to La llaha 
Illalldh and that Muhammad is the 
Messenger of Allah, then Allah has 
forbidden the Fire to him.” ( Sahih ) 
There are narrations on this topic 
from Abu Bakr, ‘Umar, ‘Uthman, 
‘All, Talhah, Jabir, Ibn ‘Umar and 
Zaid bin Khalid. 

[He said: I heard Ibn Abl ‘Umar 
say: “I heard Ibn ‘Uyainah say: 
‘Muhammad bin ‘Ajlan (a narrator 
in the chain) was trustworthy and 
reliable in Hadlth 1. 

As-Sunabihl is ‘Abdur-Rahman 
bin ‘Usailah, Abu ‘Abdullah. 

Abu ‘Elsa said: This Hadltjt is 
Hasan Sahih Gharib from this 
route. 

It has been related from Az-Zuhrl 


li J U — (w 

ill vi \ v jf jkj o jZ 

(W ii >d!) 

co L>- ^ 

J* U* 

ytj aIJLp cJb>o : Jli it 

! 4JU I . J lis dJ^Jl 

p .l&h Jj <. Jjj 

U ! 4) I j ’ 3 li 

iL.jP V! VI ^ ^ 4)1 

ia*>> I Jij 

If** ^ 

<ui j j ijuj>s^i oij <u i ij j/ ji 

oUipj ]*>. ^) h* 

<y, +tjj y** yy *jy j 

✓ - 

'djAi If) C.s » m : Jli] . jJli 

c r . - >» > z * > . A i, ^ o, * o „ 

(J Jytf 1 . (J^A> 4^**P I 

.[4*0*J| li Lo 4_dj (jli 

illlp ^ 

IJla [ : y\ Jli] . 4)1 jup 

# " 1 1 i \ * ° * ■ y ^ ^ ' 

4j>- I I Ujfc ^0 J„p 

u* bjj ^ J 

Jis %\ V! Jl N : Jli & ^1 

J j 1 ^^3 IJl* jli UjJ :Jlii 



The Chapters On Faith 


44 


jw#t 4*1*1 


that he was asked about the 
statement of the Prophet g§: 
“Whoever says La Ilaha Illallah , 
will enter paradise,” so he said: 
“That was only in the beginning of 
Islam before the revelation of the 
obligations, and the commands and 
prohibitions.” 

[Abu ‘Elsa said:] According to 
some of the people of knowledge, 
the meaning of this Hadith, is that 
the people of Tawhid will enter 
Paradise, even if they are punished 
in the Fire because of their sins, so 
they will not dwell eternally in the 
Fire. 

It has been related from 
[‘Abdullah] bin Mas‘ud, Abu 
Pharr, ‘Imran bin Husain, Jabir bin 
‘Abdullah, Ibn ‘Abbas, Abu Sa‘eed 
Al-Khudri and Anas bin Malik that 
the Prophet jg said: “A group of 
people from the people of Tawhid 
will come out of the Fire and enter 
Paradise.” 

This is what has been reported 
from Sa‘eed bin Jubair, Ibrahim 
An-Nakha‘1, and others among the 
TabVin - and it has been reported 
through other routes from Abu 
Hurairah, from the Prophet 3g - 
regarding the explanation of the 
Ayah : And those who disbelieve 
will wish that they were Muslims.^ 
They said: “When the people of 
Tawhid are taken out from the Fire 
and admitted into Paradise, those 
who disbelieved will wish that they 
had been Muslims.” 


J (3^ 

4-o-aAJI 11a o- jj [ : j *) J\3] 

Ju* \ j \ JlA I Xs> 

1 jldlj C4 — 

L & Oj-^4 ^ 

X\j I SJJ ‘-tij 

+ * s * 

40ji yy y yy^ <y. y* 

# 0 * * P £ 0 

y] yy* y'j y '3 

* *■ * ~ 

: Jli [<jl] if' 

,«2UJi 

jr J* liJJ 

iSJJ Xj\ Is; X*\j 

a* ‘Jj* X If tr'j jf Of 

uj' $4^ jrr* 

[Y:^Jl] i \$&m 

j&l lil : IjJll 

Ijfe jJ IjyS' jiiJl 2*jl lljofj 


[1 * Al-Hijr 15:2. 



The Chapters On Faith 


45 




(J^* 5 ^ j-* ^1 4<jUA|l 4 A^- y>-\ j '. ^ jpyl 

OUip j [*\T / \ \ .!<*>- 1 ] J+&J [*T / ^ * *W>-l] j£L> ^1 ^P »*— >lJl ♦ Aj A^ ^ M .-£ 4 l*Ja3 

[rv^o: c CAP-U ^1] 4*1±>J [0VA: c 4 rn/) J jl>J|] Jpj [n: c c^JUo] 

^ nn*t: c *nA/Y:J*,j\n ^ ^i>Ji] ^p hr-. c t( jL-j ^ 

i 5JJJ ^ ^ < ^r p ji I <-)>* D ^ ^ t ^ ^ ^ t <LJJlj (* jJl Jl*p ^ ^LjJI] 

^rl^TJ * * • f-Lt>] a>* jjj jl j^Pj [ Y o ; ^»jj£] ji ^Ij [Y 0 ^<3 * ^»-Uj] i y<*~ j> y 4)1 Xp 

[ Y A ^ /\ \ X*j>- I ] ^ Lp I j [T Y o /Y' * I j ^ H ^ t ^,-Lv-aj 1 o o A ; ^ UxJ I ] 4 ) l~Lp ^ I 

- C Y o ^ . ^-LLj wJJL> ^jj lj [ Y o ^ a . ^jwL>*JI ^jIj 

Comments: 

In this Hadith, the meaning of declaration of Tawhld and the truth of the 
Messenger is to accept the call of Islam fully from the heart and to follow it; 
in other words, it may be said thus that the declaration of Tawhld and 
Messengerhood include the complete religion of Islam. Doubtlessly, he who 
embraces the religion of Tawhld from the heart truly, he will enter paradise. 


2639. ‘Abdullah bin ‘Amr bin Al- 
‘As narrated that the Messenger of 
Allah jgg said: “Indeed Allah will 
distinguish a man from my Ummah 
before all of creation on the Day of 
Judgement. Ninety-nine scrolls will 
be laid out for him, each scroll is as 
far as the eye can see, then He will 
say: ‘Do you deny any of this? 
Have those who recorded this 
wronged you?’ He will say: ‘No, O 
Lord!’ He will say: ‘Do you have an 
excuse?’ He will say: ‘No, O Lord!’ 
So He will say: ‘Rather you have a 
good deed with us, so you shall not 
be wronged today.” Then He will 
bring out a card (Bitaqah)\ on it 
will be: “I testify to La Ilaha 
Illallah , and I testify that 
Muhammad is His servant and 
Messenger.” He will say: ‘Bring 
your scales.’ He will say: ‘O Lord! 
What good is this card next to 
these scrolls?’ He will say: ‘You 
shall not be wronged.’ He said: 
‘The scrolls will be put on a pan (of 


: j^oj ^ *Aj Uj jl>> — Y * 11 *^ 

. Ja**i 0--J /^p JjLJI [4)1 ^LcpJ 

1o£t. o o S Jo J I S * s' 

Lr^~S' ^ <_£' <0* I y. J ■i'* 

<i)l xi. : Jii ^JS\ p iju; Jl 

:J yu <j? jy* If) 

iy j ^ jl® * J 3l5§ 

’M ^ r>: js^ii sji’j y 

jo 9 £ j S ^ ^ 

ft cP c l j***Ljj aJLLj 

<n^l ilk f. *JZ& :jjk p >31 JU 

c ii :J Jc j3, Suit 

Ij i 'S : J jZi ?jii Sjli\ : J yCi \1 jj 

% SiP l'xp iu oi t JL; -.Sjd !4,j 

1^-3 A3 Uao C I iiJCip |tJlt 'V 

lxL>^ jl 4)1 aJ[ 'i/ jl 

t klL jj j*a’> - 1 : 4 oJLp 

oJl* olIxJl dJLA La !v Jj U j jA-3 



The Chapters On Faith 


46 




the scale), and the card on (the 
other) pan; the scrolls will be light, 
and the card will be heavy, nothing 
is heavier than the Name of 
Allah/” (Sahih) 

[Abu ‘Elsa said:] This Haditjt is 
Hasan Gharib. 

(Another chain) with similar in 
meaning. The Bitaqah is a small 
piece (of paper). 


: Jli .jUL' N :JlS 

juS” ^ 4iUaJlj AjiS* ^5 
Jl Nj c ^ UaJl 0*>Ux/LJl 


• AW I 1 

• ^ y) Jl$] 

A Ip A.w«^J /y I llj J&- . A^.^5 bu 


.XfcjJl ^9 ^ J C *Jl y 1 y» Y ^ V /Y ! otw<l] • 

t a^U oljjj <■ o Y ^ t ^ Y*V ^ ^ t -ijlj j) aJ 

. aj ^ iLJlJ I Jj>- i V * * ! 

Comments: ^ 


If a person embraces Islam out of sincerity of the heart, all his sins are 
forgiven because of it; the phrase of declaration of Faith is the phrase that is 
declared on the tongue along with the sincerity of the heart at the very first 
time to come out of disbelief and polytheism to enter the fold of Islam. On 
the Day of Judgement, the person will be shown, at the time of weighing the 
deeds, the result of the ‘Phrase of Oneness’ that the previous sins of his entire 
life will become weightless and ineffective. 


Chapter 18. What Has Been 
Related About The Splitting 
That Will Occur In This Ummah 


[J* *l>- U] U - (\A Jl) 
(\A iiSfl oJUh 


2640. Abu Hurairah narrated that 
the Messenger of Allah said: 
“The Jews split into seventy- one 
sects, or seventy-two sects, and the 
Christians similarly, and my 
Ummah will split into seventy-three 
sects.” (Hasan) 

There are narrations on this topic 
from Sa‘d, and ‘Abdullah bin ‘Amr 
and ‘ Awf bin Malik. 

[Abu ‘Elsa said:] The Hadith of 
Abu Hurairah is a Hasan Sahih 
Hadith. 


y\ ifti- - ni* 

{j£r { ^i> y* y J-vidll &Jj>- : jl Ip 


l/J ,JS iA ''jy** if) 


** iiiyyj <jV° ' J' v iyyyJ 

L J* 

j/ # ^ 


Jy^ if 




• 4^^ if. 



The Chapters On Faith 


47 


J 1 *# 1 


^ J1S] 



c 4 js^ Lo tA^w Jl ^L c<X~Jl t^jb ^jl y%i 

k**' ^ Y A / ^ . ^51>J I j ^ AT i . ^ c O L>- jjj I Oxj>w?j <j jj^S' y -Loj>x.^ ya VW\ ! q 

j ys- 1 -^p- j [\ t A I ^ t ^ Jt^p-] A*—* ^jp LJ I <& ( ! ) c5 *aJJ I <u i I j j p-Lwo is 

. [r^^t : c ^i] ^yu ^ [nn.-^i] 


2641. 'Abdullah bin 'Amr narrated 
that the Messenger of Allah gg 
said: "What befell the children of 
Isra’Tl will befall my Ummah , step 
by step, such that if there was one 
who had intercourse with his 
mother in the open, then there 
would be someone from my 
Ummah who would do that. Indeed 
the children of Isra’U split into 
seventy-two sects, and my Ummah 
will split into seventy- three sects. 
All of them are in the Fire except 
one sect.” He said: “And which is 
it O Messenger of Allah?’ He said: 
“What I am upon and my 
Companions.” {Daif) 

[Abu 'Elsa said:] This Hadith is 
Hasan Ghanb , and explanative, and 
we do not know of its like except 
through this route. 

I I 4 i£ J J *1 I L) y> \ Y ^ / \ 


2642. 'Abdullah bin 'Amr narrated 
that the Messenger of Allah said: 
"Indeed Allah, the Blessed and 
Exalted, created His creation in 
darkness, then He cast His Light 
upon them, so whoever is touched 
by that light he is guided, and 
whoever is not, he goes astray. It is 


: o >Lp y — Y £ \ 

JP jUii JP ^ j!>J I SjlS y\ 

Ik jj jj ^k 

JjaP y I >-bP /^P t y <U I wLp 

Crkk^ ’ 5^1 J y^j (J U : <J li 

jiliL ji-ji jjj- u 

jli3 aIj'Ap <a\ Ji\ {jA b\£ j| ^s>- 

Jzk 3k* J 4 *io jykj ckk ik* 

VI jiSn J ^ 

?4ji J L> c r*J t \j aL 

, ®^L>w?l j aJlp Ul U® : Jli 
t uj jP ^oJu>- Ujfc [ : Jli] 

. <>- jj I I JjSs ^0 VI lJUfc JJL« <3 jxi V ^Lao 

^5L>J I j>t2 

. j . t .-o i — I 

i£U ^ vlfoP - ntr 
Ik Cf. 

■ ^ jJ I <i) 1 wbp ^jp (, L^-lJ I 

> O ^ ^ ^ , . i , x 

j s** y. 5^1 ^ cji^ 
k 1^-* j Jj Lj <u I il)|® : <u I <J *»j 



The Chapters On Faith 


48 


£W$I uitjil 


for this reason that I say that the 
pens have dried with Allah’s 
knowledge.” ( Sahih ) 

[Abu ‘Elsa said:] This Haditjt is 

Hasan. 


“jy If ^ &- 

Ifj jjs i iu> h Sriif 

I i _&>■ : I vliiiu k o lk>- I 


i > r . 

. ,'w— >■ )A>- IJjh I . 


.«4d 

'1 "tui 


X* j\ : ^5UJl jjlp axjIj ^iLp ^ 

4(jU>- JLP j <&)l X>S- ^jA W\ /Y ! 6 ^JJJ 

. <— il jj:N ^ y 6j5Ju pJ Ua I^a jfj ^SLsxitj ^ A ^ Y < 


JJ 

: C 


2643. Mu‘adh bin Jabal narrated 
that the Messenger of Allah |g 
said: “Do you know what Allah’s 
right upon His slaves is?” I said: 
“Allah and His Messenger know 
best” He said: “His right upon 
them is that they worship Him 
alone and do not associate any 
partners with Him.” He said: “And 
do you know what their right over 
Allah is if they do that?” I said: 
“Allah and His Messenger know 
best.” He said: “That He will not 
punish them.” (Sahih) 

This Hadxth is Hasan Sahih. 

It has been reported through 
other routes from Mu‘adh bin 
Jabal. 


y if y if 

U *5|i§ j JlS : Jli 

* + 

ijL'/j 4)1 tvLiii JJ- 4)1 


Nj ji o^® : Jli . [Up! 

^ La ^ w : Jli : ® \ j~*i 
^ • cJi IjJLii \ii 4 il 

N M» : Jli 

. £tyPTL^£> kto I j-A 

y if jf if <£jj ** j 



YAo*\ ; ^ «— »Ij t <uip j>jo 

L/' °^° : C ' x ~~ a y fJ *i Lr 4 ^* : C 


. aj JUwl J* 


Comments: 

To worship Allah and to abandon polytheism is in fact to accept the Islamic 
life and adhere to it, because the greatest and clearest difference between 
Islam and disbelief is Tawhid (the servitude to Allah) and the abandonment 
of Shirk. So those who perform these deeds will fulfill the rights due to Allah 
and consequently escape punishment. 



The Chapters On Faith 


49 




2644. Abu Pharr narrated that the 
Messenger of Allah ij§ said: “Jibril 
came to me and gave me glad 
tidings, that whoever dies without 
associating anything with Allah, 
then he will enter Paradise.” I said: 
“Even if he commits adultery and 
theft?” He said: “Yes.” (Sahih) 
[Abu ‘Elsa said:] This Haditjt is 
Hasan Sahih. 

There is something on this topic 
from Abu Ad-Darda’. 


y ZXJ, Util :SjlS Ja 

? f >' f . / >fi 

l)I c#.' o* o'. Au j*4^ 

iH 4ll <J>-J 

.S4J1 jis isii 4 )L *1 i ou 34 l f t 

. : Jli ojj jjj I c^U 

iJlfc [: L pZ~JP> y\ Jli] 




t <ul ^S\i ^>L t jUJI f-JU 1 aJp 

Y*Y* / ^ 1 43-L^aJ I ^5 Vi — >-P I ’ L l 3 ISjJ I t j V Y Y Y * ^ 

<jl ^LJl j-JLr ji LI L " I JaiL t^^JLJaJl .ijb ^ y>j <J £5 J ^ JjJjJIjUp 

^ ^UJlj UT/Vi^i] *bjjdl ^ ^Ul Jj * "fc*JI 41 VI dl V : JU ^ 

.hm caLUIj fJ ji j^p 


Comments: 

The meaning of not committing S/nrfc is the confession of Tawhid and its 
practice, and he who believes in the religion of Tawhid from the heart, will 
enter paradise; as its detail has previously passed. 


The Chapters On Knowledge 


50 




In the Name of Allah, 
the Merciful, the Beneficent 


s£M 


0 p 


39. The Chapters On 
Knowledge From The 
Messenger Of Allah 

Chapter 1. When Allah Wants 
Good For A Slave, He Gives 
Him Understanding In The 
Religion 

2645. Ibn ‘Abbas narrated that the 
Messenger of Allah ^ said: “For 
whomever Allah wants good, he 
gives him understanding in the 
religion.” (Sahih) 

There are narrations on this topic 
from ‘Umar, Abu Hurairah and 
Mu‘awiyah. This Hadith is Hasan 
Sahih . 


fUii vWt 

(ro ^ <1)1 Jjig jc 
j 4I1I aljl lil IuIj — (\ 


^ - r-uo 

Aii\ xp jjj jy-l y 

: y y ' y y y' J> 

1 jS- 4j dill Zjj yo# *. JU dill <1)1 

* t| . >e*'> 

• t( yU> j > a + a * 

isOs * \< S'* os I A I . " 

0 jiy ti Lji'J a* us?j 

* . * . - ; , - , \ ’ -- 
. y~j>- • dj j j 

y j # y JuP- U-xl do jl>- y V * t / \ : -U-?- 1 a>- y 1 j [ 

[YY*:^ yl] s^y ylj [TT\T: C t Wo/i:i^jVl y y ^Ul 

. [*IA A * TV : ^ <. ^JLwoj ^ ^ ^ 4 ^jUdSl J ajjLicoj 

Comments: 

Deep understanding and quick comprehension is called Tiqh\ through which 
a person reaches the goal and core of a matter. A believer’s comprehension 
and deep understanding is a grant and favor of Allah, and only that person 
gets it with whom Allah promises abundant good. 


Chapter 2. The Virtue Of 
Seeking Knowledge 

2646. Abu Hurairah narrated that 
the Messenger of Allah |j§ said: 
“Whoever takes a path upon which 


j*JUJI uJlb J Uai - (Y 

(Y U>d\) 

loJj>- : oSLp y ^ tiijb*- — Y 

✓ ✓ ^ ^ ✓ 

yl y y 4 J 0 IXI yl 


The Chapters On Knowledge 


51 


jjjjt oi^ji 


to obtain knowledge, Allah makes 
the path to Paradise easy for him.” 
(Sahih) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan. 


*3§t Jli :Jii SjJyl 


4U I LJp LSj jl? n 



^Jl Uj^i? <J 

JIS] 


Jp j i jlyiJ I e j *>\J Jp N I J-^ai ^ L 

Comments: 


ifrlpjJlj ^SjJl 4 pJLwa 


. <0 <U L* I 


cj!' 




The means and sources of entering Paradise are correct belief and good 
deeds, and the authenticity of belief and deeds dependent on correct 
knowledge; therefore the knowledge mentioned in this Hadith, is that of the 
Book and Sunnah , and to achieve this one has to leave one’s home. 


! ^ylp y Y*liV 

y^r y} J* y 

: Jli ciiJU y ly y 0* 

• (( <S“^ Jt Ji* 

y~>- Ijla [ : jj\ Jli] 

^ ^ I./// ^ t 

f- 13 -VO* 

AJ Jp j-voi y \V*\ /\ : jJwail y y\ jJaJl 4 p- ^>- lj oiL*J] ! « 

^15 : aJU-j jJj ^ ^ ^~p^J0 y~>- jLilj 

: o~^ oi ^\r> L5* c*' Jl 3 ‘SA* ^ 

. " (Y Y A /£ oU&JI) yS k-pl oS <up y*?r y. ^ y 015 U 

Comments: 

The means of preaching and spreading the religion of Islam, protecting and 
defending it is knowledge. So working and striving hard to achieve it, bearing 
hardship and adversity for its sake is also a form of Jihad in the path of Allah. 


I 4 r J]p y l/ ,>> ■ ^ y* j J li 


2647. Anas bin Malik narrated 
that the Messenger of Allah |g 
said: “Whoever goes out seeking 
knowledge, then he is in Allah’s 
cause until he returns.” (Daif) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan Gharlb Some of them 
reported it without it being Marfu\ 


2648. ‘Abdullah bin Sakhbarah 
narrated from Sakhbarah, that the 
Prophet 3H said: “Whoever seeks 
knowledge, he is atoning for what 
has passed (of sins while doing 
so).” ( Da‘if) 

[Abu ‘Elsa said:] The chain of 


0 -- * fa s f / . 

wL-oj>- y — T v i A 

I y 

4Ul Jup y I jp y iUj 

: J 15 S|§ yy> I IjSxJ* J* t o j*>*Ji* y I 
. UJ ajl <j\£ y* ^ 



The Chapters On Knowledge 


52 




narration of this Hadith' is weak. 

Abu Dawud’s (a narrator in the 
chain) name is Nufai Al-A‘ma, he 
was graded weak in Hadith , and we 
do not know of much from 
‘Abdullah bin Sakhbarah nor from 
his father. . , , 

4j J^P 0 *1 V I j I jJl 


' - *: 1 r „ 


1 


Ji 5 


<011 


it JIS] 

JuaJ »_i N j v . 

ojtu-J] \ * 

_ (V JU^aj Jji ^ 

Comments: ... \ 

True knowledge is a means of getting rid of the mistakes and sins committed 
in the previous days of life, and knowledge urges for repentance and to seek 
forgiveness by creating fear of Allah regarding one’s evil deeds; repenting and 
seeking forgiveness is a channel of pardon and forgiveness for all types of sins. 


[li*. 


Chapter 3. What Has Been 
Related About Concealing 
Knowledge 

2649. Abu Hurairah narrated that 
the Messenger of Allah jg| said: 
“Whoever is asked about some 
knowledge that he knows, then he 
conceals it, he will be bridled with 
bridle of fire.” (Hasan) 

There is something on this topic 
from Jabir and ‘Abdullah bin ‘Amr. 
[Abu ‘Elsa said:] The Hadith, of 
Abu Hurairah is Hasan . 


i ' — ■> l» coJJLuJ! 


(r iixJi) & 
if. if I — Y *t f ^ 

jr jf, ’J, <&Ijlp IL ; j^ £,dl 

o - 

f Ji l* ‘i'i'j y? 

<b I 3 IS ! 3 IS * ff ( 1 /^ t * UaP 

<uAp ^ Jr* <>* M : 5H 
• <( 3 ^? 5 *^ fjd 

^ f^r J>j 

* * *<- «• 

t : ^ Jis] 


tA^-la Aj >- f\j flitlyfj ] 


o aa! jj: t^oJbJLlj ^ t uL>- (jjl aj otSlj ^ ejU-p i^-o Jj>- X *1 \ \ ^ 

. C A • Y / A : ^ 1 ot~>- j \y*& ^ auI j-pj [X 'XT : ^ t aj^U ^1] y\>- ^ ^ »Lh 


Comments: 

The true objective of seeking knowledge is to propagate and spread it and to 
make the unmindful aware of it, and a knowledgeable person who keeps quiet 
at an opportunity where he should speak and he does not tell the truth, he 
deserves such punishment that his tongue is to be reined, because he bridled 
himself with the rein of silence and quietness. 



The Chapters On Knowledge 


53 




Chapter 4. What Has Been . > r 

Related About Exhortation ^ ‘ 

Regarding One Who Seeks (t y^ji) jJLil jjL' l Uj »U-slVl 

Knowledge r ' * ' ' ~ 


2650. Abu Harun [Al-‘AbdI] said: 
“We went to Abu Sa‘eed and he 
said: ‘Welcome with the 
exhortation of the Messenger of 
Allah ig. I1] Indeed the Prophet jjg 
said: “Surely, the people are 
followers of you, and men will 
certainly come to you from the 
regions of the earth to gain 
understanding in the religion. So 
when they come to you exhort 
them with good.” (Da‘if) 

[Abu ‘Elsa said:] ‘All bin ‘Abdullah 
said: “Yahya bin Sa‘eed said: 
‘Shu'bah considered Abu Harun 
[Al-‘AbdI] to be weak.’” Yahya [bin 
Sa‘eed] said: “And Ibn ‘Awn did 
not stop reporting from Abu Harun 
Al-‘Abdi until he died.” 

Abu Harun’s name is ‘Ummarah 
bin Juwain. 


"ji j Id. s>- — Y l o * 

1 tjhii Ijf- Sjb y\ 

Li Jc lli : Jli d/jli 

I o[ 4&I h^ - j* : J 

nVj Op g <>&l 0J» : Jli #| 
jiyi 

. w I Li I tali i /^jjJ 1 
'-4i\ ^ ^ JW 

J . 9 * ^ t * » * ' ' >0 0 ^ ; 

L I (j \S .* <J Li 

\[Xjk^ ^^>^0 Jli . jjjli 

jjjli ^ J'j 

. 6 j i j la i j 

* 


t^*-UJi <JJaj oLs-tfJjJI tyL 1 t*>-U [IjL^ J? 0 ^Lm*i|] 

• l-L>* OjjLa ^ 4j (jjjjiJ! *wo Y £ ^ I 

Comments: * ^ 

Students should be treated kindly and affectionately, they should be educated 
lovingly and by dedicated hard work, and they should get full supervision and 


care. 

2651. Aba Harun [Al-‘Abdi] 
narrated from Aba Sa‘eed Al- 
Khudri that the Prophet gg said: 
“Men will come to you from the 
direction of the east to learn. So 
when they come to you then exhort 
them to good.” He said: “When 


if OjjLa ^>\ 

JU-j jjSwlp : Jli 3§| 

bis c I Cf 

jj I (j L^9 : J li . (( I ^*0>“ I li 


[ 1 ] 


Wasiyyah has been given a general translation, while the implication is “the will of Allah’s 
Messenger gf!” that is, he does not leave any inheritance, but rather knowledge, and 
those who came to the Companions to seek that legacy are its heirs. 



The Chapters On Knowledge 


54 


|JU)I 


Abu Sa‘eed saw us he would say: 
‘Welcome with the exhortation of 
the Messenger of Allah, may the 
peace and blessings of Allah be 
upon him and his family.’” (Day) 
He said: We do not know of this 
Haditji except as a narration of 
Abu Harun Al-‘Abdi from Abu 
Sa'eed Al-Khudri. 


JU 41 J : JIS Uj ISI 

If Nl liij :JU 

jjjli 


ojjL» ^ X AV / ^ t : 


Jjl 11 1 j]aj\j 


Chapter 5. What Has Been 
Related About Knowledge 
Leaving 


^ 9-\>- U C-jL» - (o ^j>ocJl) 
(o 4 jj>clJl) pJl*Jl 


2652. ‘Abdullah bin ‘Amr bin Al- 
‘As narrated that the Messenger of 
Allah $jj| said: “Indeed Allah does 
not take away knowledge by 
removing it from the people, but 
He takes away knowledge by taking 
the scholars, until there remains no 
scholar and the people begin to ask 
ignorant leaders, so they give their 
verdict without knowledge. They 
will go astray and lead the people 
astray.” (Sahih) 

There are narrations on this topic 
from ‘Aishah and Ziyad bin Labld. 

[Abu ‘Elsa said:] This Haditji is 
Hasan Sahih. Az-Zuhrl has 
reported this Haditji from ‘Urwah, 
from ‘Abdullah bin ‘Amr, and 
(also) from ‘Urwah from ‘Aishah 
from the Prophet jjj§, and it is 
similar to this. 


JSU2-I & OjjU &U - Y1*Y 

( ^p oUJL ^ sj~p 

if ^ 4f if ‘tf) if ^°Jf if. ^ 
Sl» 'M Jj ^ Oil 

ja ifi’j Z j ^ 3S»I 

fjjajb i^J 

'*% p % J >■ 

\jL^± pip JJu IjHiti 

" " « , * 

. ft I jJUcj I J 


.oj ^ ii»u ^ ^di ^ 

Jli] 

‘•jf if j if •if if <■ *y_f 

+ * 

. 1 Jjb jL aJ^Ip 


J^>Jl j t Ava-3 J pJUJl £>j k— ->L» tpJUJl A>- f \j c aJp jila '{Hf* 

& a> *jf y ^ jj-* ^ * * * 1 Ij sxp ^ X VT t j Lo I 

t t * i A : ^ 1 ^ [k— jT o Y ; ej^j L>] <u^Ip /^p k_^LJl 

. o<\ * A : ^ ^ ^LJI A>- y-1 sL*x>- * [Y^or:^ 



The Chapters On Knowledge 


55 


(Jail 4*1^ 


Comments: 

In this Hadith, there is a great urge and advocation for the Muslims that they 
should value and honor their God-conscious scholars, the people should get 
maximum benefit from them, otherwise the time may be near that they will be 
deprived of this favor. 


2653. Jubair bin Nufair narrated 
from Abu Ad-Darda’ who said: 
“We were with the Prophet #§ 
when he raised his sight to the sky, 
then he said: ‘This is the time when 
knowledge is to be taken from the 
people, until what remains of it 
shall not amount to anything.’ So 
Ziyad bin Labid Al-Ansarl said: 
£ How will it be taken from us while 
we recite the Qur’an. By Allah we 
recite it, and our women and 
children recite it?’ He (sg) said: 
‘May you be bereaved of your 
mother O Ziyad! I used to consider 
you among the Fuqaha ’ of the 
people of Al-Madinah. The Tawrah 
and InjU are with the Jews and the 
Christians, but what do they avail 
of them?”’ Jubair said: “So I met 
‘Ubadah bin As-Samit and said to 
him: ‘Have you not heard what 
your brother Abu Ad-Darda’ said?’ 
Then I informed him of what Abu 
Ad-Darda’ said. He said: ‘Abu Ad- 
Darda’ spoke the truth. If you wish, 
we shall narrate to you about the 
first knowledge to be removed 
from the people: It is Khushu\ 
soon you will enter the 
congregational Masjid , but not see 
any man in it with Khushu V” 
(Sahih) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Gharib . Mu‘awiyah bin Salih 
(a narrator in the chain) is 






41)1 JusP 




nor 

^ 4)1 JUP UJoM \ 

jrfr if. ff if if. 

( e „ f e 

a* Cf- J^r 2d 1 Cj* ‘ jJ 

M r & :<ji» *is^ji 

olji Uam : Jli flyu 

^ if* 

■ ^ ^ 1 »x*J ^ U ^ J Las . ® p if** 1 l 

41) \j3 oT f& I U I _\i j t Cd 




: Jli ?Usi3l j &U ZySj 

^ !SUj K Jlif i&£>> 

I j oJofc : oyj I ^Jjhl 


«? 


: cJjb CyJaJl <o 11 p :^L>- Jli 

y \ hf\ Jjk u [J|] vl 
(jli : Jli :.IS$I ^1 Jli till 
A Jjl i&jpV cJLi 01 jlSjll 

/ O/' 6 ^ | J ^ ^ 1 ^ ( 

jj j I J-i c ^j^>J I : ^ U 1 
. U-l- U- J <U$ L>J I 

iJjfc [ : jj) Jli] 

1 J 5 if Ucoj . jP 

^-P 4y IJbJ V j , w-j Jo>J I 

yi if iSjJ J • OUaill I 

Ua J iSjJJ 1 Ua J? 



The Chapters On Knowledge 


56 


iJuit 4*1^ 


trustworthy according to the people 
of Hadlth , and we do not know of 
anyone who criticized him except 
for Yahya bin Sa‘eed Al-Qattan. 
Similar to this has been reported 
(by others) from Mu‘awiyah bin 
Salih, and some of them reported 
this Haditji from ‘Abdur-Rahman 
bin Jubair bin Nufair, from his 
father, from ‘Awf bin Malik from 
the Prophet £jg. 


c* y. cM'J' & f 

s S * * 

■J- j. ff If ***' If ‘•Jf 


■WrJt » 


Aj Up \ JLp JL>- jjja ^ ^ ^ 1>*J I 4J>- 1 J J • 

o* ^ if oi ^ • X ~~ A l/ J*j 

A >%>*^0 J ^ ^ 0 ! ^ t O L>- I J t ^ 1 ^ 1 J ^ V i X t / 1 t 1 *>• ^ 5 *- 1 ! t— 5 ^P 

Comments: - ^ 


Religious knowledge will gradually come to an end by the death of religions 
scholars, even though the Qur’an will yet exist, but the people will not act 
upon it. The real and true purpose of knowledge is to act accordingly, when 
knowledge is not practised, as if it is ignorance instead of knowledge. Were 
knowledge true and firm it would be practised. Knowledge brings fear and 
consciousness to a man regarding Allah and the result of fear is humbleness 
and humility i.e. lowliness and submission. 


Chapter 6. About One Who 
Seeks The World With His 
Knowledge 

2654. Ibn Ka‘b bin Malik narrated 
from his father that he heard the 
Messenger of Allah saying: 
“Whoever seeks knowledge to 
contend with the scholars, or to use 
it to argue with the fools, and to 
have the people’s faces turn 
towards him, then he shall be 
admitted to the Fire.” ( DaHJ) 

[Abu ‘Elsa said:] This Hadlth, is 
Gharib , we do not know of it 
except from this route. Ishaq bin 
Yahya bin Talhah is not that strong 
according to them (the scholars of 
Hadith), he was criticized due to 



(i <a>cJ 0 LjjJl 


& y\ - not 

vf IL £ jU floaJI 

\ JA? .’ jJti- 

: J* 4^^ Ji S?' 

Aj juisji 4 j jJLJi 

aL>-^ I a)\ 0 j>- J Aj 

ftl 

N y./ l-u <JV5] 



The Chapters On Knowledge 


57 




his memory. 


p gjjlJl illJb 4 >JlU 


. J 3 aJ 

•& <j V I ^1 Y*Y 1 / \ : ^-Lp v^! <l>- ^>- lj o^twj] * <^j>u 

. Oj~&J Y OY* .’ ^ i 4j>- U yj I -UP AA+f-J? -LaI^*£ U~>-L>dJj (^Ojj4j) UlJU> .’ I 

Comments: 

True purpose of religious knowledge is its spread and preaching, and to 
achieve the pleasure and bliss of Allah by acting upon it, so that a person 
secures salvation and success in the Hereafter. 


2655. Ibn ‘Umar narrated that the 
Prophet 5|| said: “Whoever learns 
knowledge for other than (the sake 
of) Allah, or intends by it other 
than Allah, then let him take his 
seat in the Fire.” ( Da‘lf) 

[There is something on this topic 
from Jabir]. 

[Abu ‘Elsa said: This Hadith is 
Hasan Gharib, we do not know of 
it as a narration of Ayyub except 
through this route.] 


if. && ~ n °° 
jH 4!^* if 4 v— > jj\ /jP lijCaJ I 

I <ul yS' 4j itjl jl <u I LJLp ^JIaj 
• ^jP 1 — J L3l J «jUl e-L*JLa 

wLo Jj>- I -La <Jli] 


iJLi Sri 






iJL r S 


t 4 j ^loVl c->L t<UUL<Jl o^Lu*l] : * 

yj jJI>- & [Yo£;^ t^U ^1] jj[>- ( jp ^ ^ ^Lp y UoU>- ^0 Yoa : ^ 

• y*p y' -^>4; (J 


Chapter 7 . What Has Been j^jl i U] Ul' - (v ^Jl) 

Related About The - . C 

Encouragement To Convey ( v ^i-Ul 

What Is Heard 


2656. ‘Abdur-Rahman bin Aban 
bin ‘Uthman narrated from his 
father who said: “Zaid bin Thabit 
left to go to Marwan during the 
middle of the day. We said: ‘He 
did not send for him [during] this 
hour except to ask him about 
something.’ So we got up to ask 
him, and he said: ‘Yes, he asked us 


luui- : j yup ~ Y 0 *\ 

>0 >,> 1 \'i.* * . ' * \ ' A 

y U jJL>- . J I 

■ (J U . k— * Uai»eJ I ^<»-P (j Lo— L-*/ 

L) liip (j Ij I ^ I -LjP 

0 ' j 0 * 3 ' , ^ ^ ^ » 0 ^ > 

^jA Cj U Uj j ^ : u li <0 I J^p O wL>tJ 

A^}\ V^*J Li : ills t J I JkLP 



The Chapters On Knowledge 


58 




about something we heard from 
the Messenger of Allah I heard 
the Messenger of Allah jjg saying: 
“May Allah gladden a man who 
hears a Hadltji from us, so he 
memorizes it until he conveys it to 
someone else. Perhaps he carries 
the Fiqh to one who is more 
understanding than him, and 
perhaps the one who carries the 
Fiqh is not a Faqlh (Sahih) 

There is something on this topic 
from 'Abdullah bin Mas'ud, 
Mu'adh bin Jabal, Jubair bin 
Mut‘im Abu Ad-Darda’, and Anas. 

[Abu 'Elsa said:] The Hadlth of 
Zaid bin Thabit is a Hasan HadltF 


liiii ciip iltlJ Nl APllil ol* [^] 

£• I 0 L* c : 3 ISi t e 0 

40 0? 1*00^ 

iL yz \ty\ Jil 40 

010 cT ,:> ” 

2. . , - >• „ > • - n 2. 

4j43 >JJ t 4Jw« 4 j 23 I ^ ^J| 4jfi3 

4)1 JlIp ^01 

~*k* <jj jkij Jk- 

* 

* ^ * 








50*1] 




/ ^ 1 JCP JlA I y*> a]j (jj yS 1 J V Y ! ^ t j L*>- 1 J 4 j T**\ t * *. ^ 

^J^>- ^ [X’toA tY^oV'^Lj] ^ wo 4J0 j*p >01 AA t AV 

►bjjJl ^ij txr\: c t «rU ^1] ^k. ^ [-wvv: c a - /V:k-jSM ^ JljJaJl] 


Comments: ' [m: C ^ 1] tm; C V-> u,] 

Preaching about Hadlth and its spread is a source of its revival, prosperity and 
life, therefore he who preaches, transmits and spreads it, has the right that 
Allah will keep him delighted and pleased. 


2657. Simak bin Harb said: “I 
heard ' Abdur-Rahman bin 
‘Abdullah bin Mas'ud narrating 
from his father who said: ‘I heard 
the Messenger of Allah |g saying: 
‘May Allah gladden a man who 
hears something from us, so he 
conveys it as he heard it. Perhaps 
the one it is conveyed to is more 
understanding than the one who 
heard it.’” (Sahih) 

[Abu 'Elsa said:] This Hadlth is 
Hasan Sahih. [It has been reported 
from ‘Abdul-Malik bin ‘Umair 


01- \b<kl •; 0I0 - nov 

J ^ ikl lifcf :SjlS y\ 

* 

4ii t -jO- 0p : Jli 

3 c^w : 

0 : 3jpj 4il 

o ^ 9 f . \ ,r * t i ^ k 

. ® ^ Lc*> 

li-A jj! 3 15] 

( jp 0 ^ J j *0j] • 



The Chapters On Knowledge 


59 




from ‘Abdur-Rahman bin 
‘Abdullah]. > 

TVY : £ t Ifeip t<>-U ^1 '. ^jj^U 

. V *1— V t \ t j L>. I 4j 5^jcJ- Jl>- 

Comments: ^ 

Hadlth is to be narrated exactly in its true version without any omission and 
addition, making an addition into it by oneself and attributing it to the 
Prophet is an illegal act and a heinous crime. 


2658. [‘Abdul-Malik bin ‘Umair 
narrated from 'Abdur-Rahman bin 
‘Abdullah bin Mas‘ud that he 
narrated from his father, from the 
Prophet |g§ who said: “May Allah 
beautify a man who hears a saying 
of mine, so he understands it, 
remembers it, and conveys it. 
Perhaps he carries the Fiqh to one 
who has more understanding than 
him. There are three with which 
the heart of a Muslim shall not be 
deceived: Sincerity in deeds for 
Allah, giving Naslhah to the 
A’immah of the Muslims, and 
sticking to the Jama' ah. For indeed 
the call is protected from behind 
them.”] {Sahih) 


l£U J ’J , I - n«A 

Xs> yS' <. y wiXLoJl ~L-P y& (1) 

o a ^ a ' 0 il a " 8 1 "'ll 

/^yP yj I XS* yj y^^~ j J I 

\t y 1 ! <1)1 jjxi )) : J li I y& (, I 

«. — j c IgjJb J La Ip ji lia 

V . ALa <Jwl ya AA9 ^JuaL>- 

t <i) JlU I ^5 %>4 : 


o' Yr /Y :ijJ\ J jVj ^ :gi>“ 


Chapter 8. What Has Been 
Related About The Gravity Of 
Lying Against The Messenger 
Of Allah ^ 

2659. ‘Abdullah [bin Mas‘ud] 
narrated that the Messenger of 
Allah 3 H said: “Whoever lies upon 
me, then let him take his seat in 
the Fire.” (Sahih) 


y [*IP U] - (A 

(a i§ 4)1 j y,j J , p 

.li* y\ tiX - 

j, ■ . i^ Imj «x^“ . r ^ — p f I Lo 

Jli : Jli [jjLli 41 -Li- ^ tjj 

Jylp’ *— 0^** * 5^^ 4)1 tJj—.J 



The Chapters On Knowledge 


60 


|JUM ±\y\ 


. X X OV : ^Jt 2 j Jusli dj ’• gpAJ 


2660. ‘All bin Abi Talib narrated 
that the Messenger of Allah jg 
said: “Do not lie upon me, for 
indeed whoever lies upon me, he 
will be admitted into the Fire.” 

There are narrations on this topic 
from Abu Bakr, ‘Umar, ‘Utlunan, 
Az-Zubair, Sa‘eed bin Zaid, 
‘Abdullah bin ‘Amr, Anas, Jabir, 
Ibn ‘Abbas, Abu Sa‘eed, ‘Amr bin 
‘Anbasah, ‘Uqbah bin ‘Amir, 
Mu‘awiyah, Buraidah, Abu Musa, 
Abu Umamah, ‘Abdullah bin 
‘Umar, Al-Munqa‘ and Aws Ath- 
Thaqafi. ( Sahih ) 

[Abu ‘Elsa said:] The Haditji of 
‘All bin Abi Talib is Hasan Sahih. 
‘Abdur-Rahman bin Mahdl said: 
“Mansur bin Al-Mu‘tamir is the 
most trustworthy of the people of 
Al-Kufah.” Wakf said: “Ribi‘I bin 
KhirSsh did not utter any lie in 
Islam.” 


f £&■ - nv 

ji dJuJ, t&U ol 

tj&.J u* f y At 

:J15 J J, & y iJVy; J>\ 

* • S' * * s' 

y £(h ‘J* \Jjks N# :0, At J Jli 

j UI pj y**j J* 

js* f. ■iij if. yyj 


JfX'j f)'j y^f f}'j f}*-J o^J 

i ■" 6 Cs-i > * c s " ° i 

oJj yj A-jiP j ‘Um-P 

f * ✓ 

S'* if. 5 “' fh f'J 

■ Zfi&i fj^j 

J} f. Q* f) 

Xs- Jli . K— Jd 5 

cJt 1 y jyA X ’. fXfrA y 


& p ■.& 4&\ ^ 

p^i j f\'sr j?' 

j. ' - * 

\ ^ A>- y^\j i aAp Jilo [^^>«^>] : 

<. Vo / > : ^1] ^ ^ ^Ul j & aj ^ \ ; q ^ % ^ : C 

[ ^ * V ^ i I \ 1 ll C £ ^ 1 ] y^J [VV ! ^ 

^ dilJLPj cXov/T; ^1] Juj 

jy^-j [TV:^ ^ 1 ] -Xy^ ^y\j [ X o \ ^L p v^lj [XT : ^ <.a?-U ^ 1 ] 

[X • \ I ] y\& ^y kJiOj [V * / ^ ! olp yf?y*}\ ^ ^ 

(5iU ^ di3U ^UJO J[ J [^rvx ^1] SJbyj 

4JD \X*S'J [ AV L A A / ^ 1 A«wLC« ^ 1 ^y I] A« I y> \ j [TT i. / 1 1 ~\ 

^j!] T /V I vbw or fA‘.j*j£S\ 

.[Xt/^: c 5JLP 



The Chapters On Knowledge 


61 


{Jail 


2661. Anas bin Malik narrated 
that the Messenger of Allah ijg 
said: ‘‘Whoever lies upon me” - I 
think he said - “purposely, then let 
him take his seat in the Fire.” 
(, Sahih ) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Gharib Sahih from this 
route, as a narration of Az-Zuhri 
from Anas bin Malik. This Hadith 
has been reported through other 
routes from Anas from the Prophet 


& iiji i£U i&U- - 

~ ^ja ® I J J li : J li 

JA - Ij&a : Jli 0 c.LP 


« ,lUl 


* U J 




IiAA [ . I j U J 


if* (j-f 


(J <— > I iaJxJ 1 o l> c <Lo AioJ I 


t <>■ U 




•SB ^ ^ ^ 'if J* 


Comments: 


. 4j iJuJJ I V T : c ^ I 


Something attributed to the Prophet becomes a part of religion, and when he 
did not utter that, it is as if a saying of a person or that of others was made 
part of religion, mixing non-religious acts into the religion is unlawful and a 
heinous offence. Therefore its punishment is severe, i.e., it will cause the 
person to dwell in Hell. 


Chapter 9. What Has Been 
Related About Whoever 
Reports A Hadith Which He 
Knows Is A Lie 

2662. Al-Mughirah bin Shu‘bah 
narrated that the Prophet ^ said: 
“Whoever narrates a Hadith^ from 
me which he knows is a lie, then he 
is one of the liars ” fl] (Sahih) 

There are narrations on this topic 
from ‘All bin Abi Talib and 
Samurah. 

[Abu ‘Elsa said:] This Haditji is 
Hasan Sahih . 

Shu‘bah reported this Hadith, from 


ijjj J* ^ U] ^>\j - (<\ jv^Jl) 

( H AAxJl) CP J^T Aj] ji 


J-p l j i jjj lij — Y *1 *1 Y 

tj* <jUa— fji £j***j}^ 

Ji h* oJ 

‘.Jli -HI j* v-t yJ 

LJ-O 4j I 

. K I JL>- i 








. 0 


^1 ‘Liars” is recited in the plural form in this version, while in others it is in the dual, 
meaning “two liars,” that is one who initiated it and one who spread it. 



The Chapters On Knowledge 

Al-Hakam, from ‘Abdur-Rahman 
bin Abl Laila, from Samurah from 
the Prophet jg|. AI-Amash and Ibn 
Abl Laila reported it from Al- 
Hakam, from ‘Abdur-Rahman bin 
Abl Laila, from 'All, from the 
Prophet jjg. It is as if the Haditji of 
‘Abdur-Rahman bin Abl Laila, 
from Samurah is more correct 
according to the people of Haditji. 

He said: I asked ‘Abdullah bin 
‘Abdur-Rahman, Abu 
Muhammad^ about the Haditji of 
the Prophet “Whoever narrates 
a Haditji from me which he knows 
is a lie, then he is one of the liars.” 
I said to him: “If someone reports 
a Haditji and he knows that its 
chain of narration is mistaken, do 
you fear that he falls under this 
Haditji of the Prophet #|, or when 
people report a Mursal Haditji , and 
some of them mention a chain for 
it, or alter its chain, does this case 
fall under this HaditjiT ’ He said: 
“No. This Haditji only refers to 
when a man reports a Haditji and 
that Haditji is not known to have 
any source from the Prophet 
yet he narrates it. In this case I fear 
that he falls under this Haditjir 
(Sahih) 


62 


fhUii 4 ^ 


lli [: 


y 


jis] 


ff ji- Je- ow 

Jc- o^w {jf- j* if if^j^* 1 

j ifXj iSjjj m 

t J) if. if ‘paJl if (jfci 

M & if 'Jf & ‘ 

J*' jr* oi’ (ji if 

Jup 4 1 calL» : Jli . \ 

* . i, s> , > ' ,1 s * ' ' 4 * o S 

^ jj jAj Lap- c^ap- 

Lap- fj* : aJ cJi ap -1 

(j I <— 3 Ipxj 1 Us2P*- isiai Sf >£3 

4 ^ Jis ji 

eallli t L^A 

la* ^ Jp^i ajs 

la* LjJ c ^ : Jlii ?^aAJl 

j La>- c? j j 4 -jaj>J 1 

^ J. iup 

• " \ s s , ' > * i > S i' 

11 a ^ Jpo as jl 


j Li-** ^»ap- ^ i \ ^ tAp-U ^Ij t Jl c ^ : * — > L 1 4^ai« 1 4L-* ^ 1 j • 

J ^ ^ fcAP-U ^1] (^JL ^1 * — » LJ 1 J & 4j 

^L»ap- * ^ t_^L ^1 Jl a^- <uj»a» a^ap— ^ «. <L«aLo 

* : C fc ^ ilH ^ ^ ^ J C t * : ^ & ^p- U 1 ^ a 3 " 1 ^ ^ ^ ^ 


111 Ad-Dariml. 



The Chapters On Knowledge 


63 


fiaJI wl^ii 


Chapter 10. What Saying Has 
Been Prohibited Regarding The 
Hadith Of The Prophet s|| 


J Lb j I U . 1 L — ( ^ 

(\ • ^bdi)||§ <1)1 J JUjP 


2663. ‘Ubaidullah bin Abu Rafi‘ 
narrated from Abu Rafi‘ and 
others, from the Prophet #§ who 
said: “Let me not find one of you 
reclining on his couch when a 
command I ordered, or a 
prohibition from me comes to him, 
and he says: ‘I do not know. What 
we find in the Book of Allah, we 
follow it.’” (Sahlh) 

[Abu ‘Elsa said:] This Hadith is 
Hasan [Sahih], Some of them 
reported it from Sufyan from Ibn 
Al-Munkadir, from the Prophet gg 
in Mursal form. And, (also from) 
Salim Abu An-Nadr, from 
‘Ubaidullah bin Abu Rafi‘, from his 
father from the Prophet #g. When 
Ibn ‘Uyainah reported this Hadith 
from them separately, he would 
distinguish between the narrations 
of Muhammad bin Al-Munkadir 
and Salim Abu An-Nadr, and when 
he combined them, he would 
narrate it like this. 

Abu Rafi‘ is the freed slave of the 
Prophet #|, and his name is Aslam. 


& odi i - rnr 

pJL j Um j* 

t/' If y 5^' If c 

> * t ^ ' ' ' } ' ' 

1 ^ ® : lJ U ^Ij 

j I 4 j dj jA I jA I L AlSvj J ! 

^3 lJwL>- j u c I : (J yCs <c p 

. ® e I <U) I u ISS’ 

cd 3i§ J* jdLjl 

o I ( jp c ^ ! j I 4I) I wL> 1 p .jp 4 I 

lli ^ O? 1 ^ yP 

c 1 I Lwb d-owi_>- iyt I 

• idU ^33 Udd* 
• (dd £^'3 JJj 


jj\j M * 0 44; — Jl ^»jjJ ^3 :^jIj 4 < — Jl Ojb y\ 

^ 4(jU>' ^jjl L uU, ^ T 1 : ^ 4<>-Lo 


. JJ I <A 3 I J J I Js ,d 4 ^ * A / ^ . *S UJlj 

Comments: 

This Hadith tells us that turning away from an authentic Hadith with a claim 
that its order is not found in the Qur’an is unlawful; how can it then be right 
to ignore the authentic Ahadith just for the sake of opinions and views of the 
A’immah . 


2664. Al-Miqdam bin Ma‘dlkarib 
narrated that the Messenger of 


- YVU 



The Chapters On Knowledge 


64 


i»uh 


Allah j§| said: “Lo! Soon a Haditji 
from me will be conveyed to a 
man, while he is reclining on his 
couch, and he says: ‘Between us 
and you is Allah’s Book. So 
whatever we find in it that is 
lawful, we consider it lawful, and 
whatever we find in it that is 
unlawful, we consider it unlawful.’ 
Indeed whatever the Messenger of 
Allah #§ made unlawful, it is the 
same as what Allah made 
unlawful.” {Hasan) 

[Abu ‘Elsa said:] This Haditji is 
[Hasan] Gharib from this route. 


if fj*r if if 

/ /■ y' 

I e) l) : JU ^ 1 JLa^J I 

Nl» :«H 

00 : Jjils t 1 j ^jf 

N ILl>~ J Ui tA&l 0 — ^ j 

. O0sy»- A*i j Lo j 

. 05 aIjI Jj0j L)[j 

[^] vL„ai lii y) J»] 


jUjj <u! J u— >L tA>-L» 4j>- f-\j 6i0w*[J . J 

. ^ * ^ /\ ! Ox?w9J Aj £tJ02 ^ \ X ^ <. 

Comments: 

It is necessary to research and investigate to find out about a narration, 
whether it is a saying of the Prophet or not, as the scholars of Haditji used to 
do, but once it has been proven to be a saying of the Messenger of Allah #g, 
it will be disbelief to criticize it or to reject it. 


Chapter 11. What Has Been 
Related About It Being 
Disliked To Write Down 
Knowledge 

2665. Abu Sa‘eed Al-Khudri said: 
“We sought permission from the 
Messenger of Allah $jjj$ for writing 
but he did not permit us.” (Sahih) 
[Aba ‘Elsa said:] This Haditji has 
been reported from Zaid bin 
Aslam via other routes as well. 
Hammam reported it from Zaid 
bin Aslam. 


X * £ : ^ a>15 ^50- j <. Ji>xJ I 


^ [*l>- U] tl * U - 

(u ^iio jJJi %& 

lS5 jl>> : j llii CLbt — Y 1 1 o 

if if. if if [ouli] 

if Ji If <•**) 

Z\&\ J jj| zJ^\ &fx 01 : JU jJji 

. 0 oiL 

I J-* iSjj <JliJ 

. J-JJ ( J^P 1*0; 1 |j_A j^P 

• L>! ^ 3 (*^ 6 'jJ 

0*01 C—'L l L ^_0^a 

■ Aj ^ Jjj 



The Chapters On Knowledge 


65 


iJuii 


Comments: 

(1) In the beginning, the number of the scribers was very few, so the Prophet 
wanted them to pay their full attention to write the Qur’an and not to be 
engaged in any other writing. (2) As the number of scribers increased and 
they had well-versed training, the distinction between the Qur’an and the 
Hadlth became possible, he % then gave permission to write the Hadlth as 
well; as it will be mentioned in the following chapter. 


Chapter 12. What Has Been \ U JjU - (U .^Ji) 

Related About Permitting That - 4 J7 

Or u>di) 


2666. Abu Hurairah said: “There 
was a man among the Ansar who 
would sit with the Messenger of 
Allah 3 H, and he would listen to 
the Ahadith. of the Prophet and 
he was amazed with them but he 
could not remember them. So he 
complained about that to the 
Messenger of Allah #|. He said: ‘O 
Messenger of Allah! I listen to your 
Ahadith and I am amazed but I can 
not remember them.’ So the 
Messenger of Allah ^ said: ‘Help 
yourself with your right hand’ and 
he motioned with his hand as if 
writing.” (Da% f) 

There is something on this topic 
from ‘Abdullah bin ‘Amr. 

[Abu ‘Elsa said:] The chain for this 
Hadlth is not that strong. I heard 
Muhammad bin Isma‘Il saying: “Al- 
Khalil bin Murrah (a narrator in the 
chain) is Munkar in Hadlth . ” 

j-* j ^ if. y 

J 411 I -Up JjP k— >LJl yj ( Lyij l) 


2667. Abu Hurairah narrated that 
the Messenger of Allah gave an 
address. So he mentioned a story in 


& :&£ &U - rm 

yj y Jyi If y 

jUkiVl J ptj ol S :Jli t'JijA y} If 

y» J j-ij 

1 4 jaA>tj 


ijlls 

( jXw»|W : 4l) I 'J <J^ . I 

. JaixJl oJuj Uj I j 

•jj** y 5^' 4*^ <1^ 

wo-X>- I -La [ : Jli] 


o j-o : J yu ( J-^pLw<] 

. Jj>eJ I 


.[rin:^ Ojb 

— Y11V 

^ ^ y jlJjJI :>fl3 byd y\ 



The Chapters On Knowledge 


66 


fJUH 


the Hadith, and Abu Shah said: 
‘Have it written for me O 
Messenger of Allah!’ So the 
Messenger of Allah said: ‘Write 
it for Abu Shah.’” (Sahih) 

There is a story along with the 
Hadlth,. 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Sahih. Shaiban has narrated 
a similar narration from Yahya bin 
Abl Kathlr. 


• »— 4a>- jl “'‘jif 

\ ! oLi y\ (JUi 

:$jg 4)1 2 Jlii ! 4 il J jij U J 

. « s li Ji I J%\» 

T» „ » 

. 4jai 

fjjss [ ; Jli] 


O'? ^ OJJ 0j *J • 

$9 

t aSvj Jj*»( O tdaiJJl 

• ^ O O^ 0 : C c r J — ° J O cs^i O^ ^ ^ ^ : C 

Comments: 


Banu Khuza‘ah killed a man of Banu Laith in retaliation to take the revenge 
of their man whom Banu Laith had killed. So on the occasion of the conquest 
of Makkah, the Prophet delivered a sermon concerning this, its detail is in the 
chapter, “The writing of knowledge” of Sahih Al-Bukhan (no. 112). 


2668. Hammam bin Munabbih 
narrated that he heard Abu 
Hurairah say: “None of the 
Companions of the Messenger of 
Allah narrated more Ahadith 
from him than me, except 
‘Abdullah bin ‘Amr. For, he used 
to write them down and I did not 
write.” (Sahih) 


itlii &U- ftli. - tv\A 

S Os 0 s i'' 0 0 s 9 s C'9s } 

ui 4 - Cf. JS** if 

s s * ss 

"l > 0 > , £ - s > ' . \ o * > 

y> fUA jAj iy- r \ ye iO 
y. Vjt'jA u! C-iw 

iLj^ ys\ $g 4)i 

4)1 -v- Sfl <&' 

. «4is1 N 




The Chapters On Knowledge 


67 


<0*11 wi*l 


Chapter 13. What Has Been . . „ r > r 

Related About Narrations ^ V * “ 

From The Children Of Isra’fl or y^Ji) ^ ^ d^JbJl 


2669. ‘Abdullah bin ‘Amr narrated 
that the Messenger of Allah jg; 
said: “Convey from me, even if it 
be an Ayah , and narrate from the 
Children of IsraTl, and there is no 
harm. And whoever lies upon me 
purposely, then let him take his 
seat in the Fire.” ( Sahih ) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Sahih. 

(Another chain) from the Prophet 
3 |§ with similar. This Hadlth is 
Sahih. 


rm 

> > Jo > 


if y 

4 <ulzP 

Jj** y 5^ 0* 

4 4 jT jJj <i j I <J j <J li : <J li 

<lr*J -<r3^ 0* 

* y* ^Ip 

• l~L& [ . »<P J bj 

i " \''y ' . , i - > » > s - j ^ 

Lp I wUj>- . j Uj J^>- 

<* ^ 

<>* 44 ?^ ap ^ ^ t^pijjVl ^ 

s 0 0 ^ ^ ' ' s % 

jy^ y 5 ^ cA ^ I 


• N u5^ ' ' <>* O*. 

Comments: 






k— > b 4 p-CjNI I j : J 

iiUx-^aJl ^ ^ 0 ^ _jj_j 4 ^ 4^iaP O L»»>- lLo JU>“ 


Reporting from the Children of Israel such incidents and stories for the 
purpose of good advice and admonition that are not contrary to the reason 
and Islamic texts, and also to tell about it being an Israelite narration, there is 
no harm in it; but there is no need to derive rules and laws from these 
narrations. 


Chapter 14. What Has Been 
Related About ‘The One Who 
Leads To Good Is Like The 
One Who Does It’ 


JIjJI jl pU- U 4^li - (\t 
O £ aLpI 


2670. Anas bin Malik narrated: “A 
man came to the Prophet to get 
a mount, but he did not have 
anything to mount him on with 


JuP &Jl>» - Y IV • 

y 4 r s ^ if y 



The Chapters On Knowledge 


68 




him. So he was lead to another 
person to give him a mount. He 
came to the Prophet jgg to inform 
him about that and he said: 
‘Whoever leads to good, he is like 
the one who does it.’” (Sahih) 

There is something on this topic 
from Abu Mas‘ud [Al-Badri] and 
Buraidah. 

[Abu ‘Elsa said:] This Hadith. is 
Gharib from this route, as a 
narration of Anas from the 
Prophet $g§. 


U 0 oJUp A->*j 1 ^Jj>“ j 

$\ jE iJuiS >t ji* 5jji 

.((jitUS’ JIjJI jl» : JUi 

Y' 1 ^ 1 ^ 

. oJj^J J 

02 "“TO* '•** t'u~S? ^ 

•lH <SA' 0* 4*4*- 6? 




^jjJl :> jjcvwo ^ ^Ul y>j # TYVo:^ 1 i>-L>d1 J j&j\ 

.[rov/o : JU^I] SJb^j [T*W\ : Jl] 

Comments: 

The performance of good deeds is a result of knowledge and acquaintance, so a 
person guiding to a good deed shares equal reward to the one who practises it. 


2671. Abu Mas‘ud Al-Badri 
narrated that a man came to the 
Prophet 2|j| looking for a mount, he 
said: ‘Mine has been ruined.’ So 
the Messenger of Allah said: 
‘Go to so-and-so.’ So he went to 
him and he gave him a mount. The 
Messenger of Allah $$ said: 
‘Whoever leads to good, then for 
him is the same reward as the one 
who does it - or - who acts upon 
it.’” (Sahih) 

[Abu ‘Elsa said:] This Hadith. is 
Hasan Sahih. 

Abu ‘Amr Ash-Shaibanl’s (a 
narrator in the chain) name is Sa‘d 
bin Iyas. Abu Mas‘ud Al-Badri’s 
name is ‘Uqbah bin ‘Amr. 

(Another chain) from the Prophet 
SH with similar. He said: “The 


: ^ bi jl>- — VW ^ 

Ullil :SjlS y\ 

Jfi 1>*^4 jjXZ 4 : j\i 

M 4r" 'X' 'fej 4 csA-P' lX 

JUi . y £jJu \ jS aJI : JUi t 

l XlXs>*j> o\J\i 

& > JU JS 4>l JUi 

* 

. (i^UIp - ji - jL 

JLo 4 iii [t,^ jif ju] 

> 0 > 0 „ * * 0 i > 0 ' * S 

y 4^dP y}j 

• Jj** 

jlp £:U : J&JI ^ ^ t£U 



The Chapters On Knowledge 


69 




same reward as the one who does 
it.” And the narrator did not had 
any doubt in it. 


* ^ 
•f* 3|t tjr*^ if 


O " f > « it I 

o* jy> o> 5°' 
✓ # 

Jif ‘iictJi 


. aJ «a!p U ^>-1 jio» ; J tjj 

• b j^J ^ ^ aJIpJ J-sA? <— >Ij tojU^I t ^_Lw» aj^>-Ij I 

. t ^ ^ ^ i I I J) I aj <u^i> cLo Jj>~ ^jA ^ A ^ V : ^ i 


2672. Abu Musa Al-Ash‘arl 
narrated that the Prophet ^ said: 
“Intercede, and you will be 
rewarded, and Allah will fulfill 
what He wills upon the tongue of 
His Prophet.” (Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih . As for Buraid bin 
‘Abdullah bin Abl Burdah bin Abi 


. 0 ^ ^ && - rnvr 

'• IjJli JJe-j p 

^ ^ i 

t I aI) I Ju jj I I 

f V t | s > \ 0 ' £"•> f * * 0 s 

^5* L5^' 0* t0jS ^ lsJ 5^ 0* 

b j^y^j ■. Jii jin £ji if 

. «£Li U <uJ jLJ <1)1 ^iiJj 


Musa (a narrator in the chain), 
Ath-Thwari and Sufyan bin 
‘Uyainah reported from him. 
Buraid’s Kunyah is Abu Burdah 
[also, and he is from Al-Kufah and 
is trustworthy in Hadith, Shu‘bah, 
Ath-ThawrI, and Ibn ‘Uyainah 
reported from him] he is Ibn Abi 
Musa Al-Asha‘ri. 


if**- jj>- ijl* [i^wp jii] 

« ^ 9> f > i, O - > * *•*»* * 

c>! 5 01 

> « * j " £ ®tti * 6 . " " " B ~ ^ * f 

oua^j <Jjy ] lSjj ^ 

^jS jJtj L/2jI] ;S ^ IjI - Ai~P 

(JjjlJlj aIL^ aIp (533 4^ 

* " 1 1 f i - > f >o i- > r “" o " * * °i " 

Jf' ^ J-* L-U-jjP JjIj 


apUJ» t 5 jUxJI t aJp 5^* : 

5a TlYV:^ t^_Lwaj a^L-I ctoJU>- 5* *\*TA!q aJ ( j£j c> 


Comments: 


. Aj au Ijlp 


Interceding for a needy person is a matter of reward and virtuousness, 
whether the intercession is granted or not, thus he #| advised about it being a 
source of good deed. This Hadith, also tells us that the Messenger of Allah 
would always act according to the Will and desire of Allah, and only the 
lawful intercession should be accepted. 


2673. ‘Abdullah bin Mas‘ud 
narrated that the Messenger of 
Allah m said: “No soul is 

wrongfully taken except that some 
of the burden of its blood is upon 
the son of Adam, because he was 


i£U- : byd > jiJjt &U - nvr 

Aii jlp <y. ^ ^ 

y Li* : <ul Jj-ij Jii : JU ^ I 



The Chapters On Knowledge 


70 




the first to institute murder.” 
‘Abdur-Razzaq said: “The first to 
commit murder.” (Sahih) 

[Abu ‘Elsa said:] This Haditjt is 
Hasan Sahih . 

(Another route) with this chain 
and it is similar in meaning, he 
said: “To commit murder” 


& & ^ ^ ^ 
• 8 : <3 0*1-5 ' J* 

. (j-"’" ^ t : eT'rf J*' J^i] 

£5 odi \£U- :'yj- J\ ^1 l£U- 

. : Jli 


J! Uj ^ ^L£JL 4^-^ 

• ^ oUjs— ^ IVY : ^ (. ^JLwaj VVY ^ ^ t ^Jl 


t <Ulp jii* : 
t t . 


Comments: 

The two sons of Adam, Habll and Qabrl, offered sacrifice in the Name of 
Allah, Habil’s sacrifice was accepted due to his sincerity and good intention, 
whereas Qabll burnt in the fire of jealousy and he killed Habll; thus he 
introduced a wrong act for the people to come, consequently he also shares 
the burden of crime and sin of any murder. 


Chapter 15. Whoever Calls To 
Guidance And Is Followed, Or 
To Misguidance 


^ fj*?} • ^ “ 0° 

Oo ^ i ji 


2674. [Abu Hurairah narrated that 
the Messenger of Allah s|| said: 
“Whoever calls to guidance, then 
he receives the reward similar to 
the reward of whoever follows him, 
without that diminishing anything 
from their rewards. And whoever 
calls to misguidance, then he 
receives of sin similar to the sins of 
those who followed him, without 
that diminishing anything from 
their sins.”] (Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. 


llj-b- : ^ ^Lp — Y IV 1 

>» 

JJ J lJ J. 

JU : Jli i'J'J J & ,J\ -J. iJJ.y I 

aJ jl 5 J} IpS 4i\ Jj-i j 


> v >> ** • - > f V •\i, - 

o* jyr' ch? /r 

N ^ ^ liT i <uip j is 

. [^IjLjt ^jA < jpOJUi 

. t • <Jli] 


0*- Cr" 




c ^JL-^ y>- 1 j : 

^p Y t V £ : ^ t 


j! ^ <yj 



The Chapters On Knowledge 


71 


j»uii 4*1^ 


Comments: 

He who works actively for good and betterment, i.e., he who calls for the 
practice of the Qur'an and the Sunnah by means of writing, literature, 
compilation, publication, its spread and propagation, preaching and 
exhortation, education and teaching, as long as these objects will remain and 
serve the purpose and the people will keep benefiting from it, the person who 
initiated and performed such activities will also gain the reward. A person 
who calls for the activities contrary to the Book, the Sunnah and the Shari' ah 
by any means, and he who works actively for innovation and error, so long as 
these evils are practised, the introducer will be equally responsible for this 
crime and sin, like Qabll. 


2675. Ibn Jarir bin ‘Abdullah 
narrated from his father that the 
Messenger of Allah said; 

“Whoever starts a good tradition 
which is followed, then for him is a 
reward, and the likes of the 
rewards of whoever follows him, 
there being nothing diminished 
from their rewards. And whoever 
starts a bad tradition which is 
followed, then for him is the sin, 
and the likes of the sins of whoever 
follows him, there being nothing 
diminished from their sins." 
(Sahih) 

There is something on this topic 
from Hudhaifah. 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. 

It has been related similar to this 
narration through other routes from 
Jarir bin ‘Abdullah, from his father 
from the Prophet #|. It has also 
been related from ‘Ubaidullah bin 
Jarir, from his father from the 
Prophet#!. 






juil - rnvo 


Q fp cj Is (JjjIa Jj^j 

--Cj P (j-J I (jf' c if. 1 

au I Jj-lj (Jli * <J Ld <uj I ( j r p fc^bl 

Jwtaj ay>-\ Ifclp li A 

0 > \ 0 

iy 

(i) is" & i^Jp iy** iy j ^ 

y>y^ Jy ^ iy ^ 

■ AAj <-J ill I 'Js J . « 1^*1 j I y j I {jA 

I Jla [ : j* 1 J ti] 

- • - • - * 
jtyr O* iy iSJJ 

lij . IJuL y*l> 5§| J* <1)1 JLP ^1 

y if. ^ iy iIa 

cijj Aij 4^' ^ ly 

<Isr^ ‘ jij?r if l 5^ 4-^ ^ 

■ UtfJI 


J ^ Aj VIHJ l ^ V ‘/' * W A^y\j : {ny** 

.[TAV/o jp * »LJ 1 

Comments: 

A good practice and better way is only that which is according to the Book 



The Chapters On Knowledge 


72 


l»UH 4*^ 


and Sunnah , he who performs good deeds first will also share the reward of 
those who performed it after seeing him. Evil way and wrong practice is that 
which is contrary to the teachings and laws of religion. The first performer of 
sin, evil and innovation will be responsible for the sins of those after him, who 
adopted his evil practice. 


Chapter 16. What Has Been 
Related About Adhering To 
The Sunnah And Staying Away 
From Innovation 

2676. Al-Trbad bin Sariyah 
narrated: “One day after the 
morning Salat , the Messenger of 
Allah #| exhorted us to the extent 
that the eyes wept and the hearts 
shuddered with fear. A man said: 
‘Indeed this is a farewell 
exhortation. [So what] do you 
order us O Messenger of Allah?’ 
He said: T order you to have 
Taqwa of Allah, and to listen and 
obey, even in the case of a 
Ethiopian slave. Indeed, whomever 
among you lives, he will see much 
differences. Beware of the newly 
invented matters, for indeed they 
are astray. Whoever among you 
sees that, then he must stick to my 
Sunnah and the Sunnah of the 
rightly guided Khulafa ,’ cling to it 
with the molars.’” (Sahih) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Sahih. Similar to this was 
reported by Thawr bin Yazld, from 
Khalid bin Ma‘dan, from ‘Abdur- 
Rahman bin ‘Amr As-Sulam!, from 
Al-Trbad bin Sariyah from the 
Prophet That was narrated to 
us by Al-Hasan bin ‘All Al-Khallal 
and more than one, they said: (And 
he mentioned the same). 

Al-Trbad bin Sariyah’s Kunyah is 


ii-Sl I U] - 0 1 

Uj Jl?- \ ^ip — tlVl 

if if. if if. 

3 if i “ff if if 

^ 4j j \jj» L J I J^p C 1 

oljjJl blip j 

1^0 cJU-JJ j J ** Ji AjLJj dip yA 

yA dip yA 0«Jj* (j[ : k^P^Ld 1 

:J15 ?d>1 U £J1 [ISUi] 

o . , . " # > ' i 

jjj ipUaJij tdji ^ 

"ji Cf* cs4r > " 

4ju ,jjh\ 

diJi .iij^l 0^ 

I ^Juil^l *Ldid I Alij 

• 4-Jp 

I -Lai [ : jjI <JIS] 

J? If A ji If. jy ( Sjj ^ J 

* *■» ✓ ^ 

J*Aidl ^ip tfi cLUAj . Ida 

- ^ /j; x ^ >() x ^ 

j^p ^ -P ^ . I ^Jli A?*- 1^ 

JuP ^jP tjlJ-do jJhi- J^p c Ju 



The Chapters On Knowledge 


73 




Abu Najlh. Similar to this Hadlth, • , - , . 

has been related from Hujr bin sr 

Hujr, from ‘Irbad bin Sariyah from . If ^ ^ zjc. 

the Prophet j§. 

■ I; I J iji ^ 

C> 0 o > o-' * "lit”* 1 >°C 

4 J>0- (jj (J& ‘ IJjh OSj 

•»>»“ 3ft y ji y^y y 

jjl y £T-V:^ ^jjJ ^ k— »L i<UwJl tJjli JJ I I 


<\n 4 ^ *Y ^1 

Comments: 


O-AJw-j 4j 


U 


o* 


jJU- 


cf A ji <y.' 




When the disputes and disagreements are rife, at that time adhere to my 
practice which is the Book and the Sunnah; hold fast unto the rightly guided 
caliph who will follow only my practice and footsteps, and the ground of his 
way of life will be the texts of the Book and the Sunnah , wherefrom he will 
get the SharVah law/ This also proves that the practice and way of life of the 
rightly guided caliphs particularly the first four caliphs: Abu Bakr, ‘Umar, 
‘Uthman and ‘All was according to the good example of the Prophet 


2677, Kathlr bin ‘Abdullah [and he 
is Ibn ‘Amr bin ‘Awf Al-Muzam], 
narrated from his father, from his 
grandfather that the Prophet 
said to Bilal bin Al-Harith_: 
“Know.” He said: “I am ready to 
know O Messenger of Allah/’ He 
HI said: “That indeed whoever 
revives a Sunnah from my Sunnah 
which has died after me, then for 
him is a reward similar to whoever 
acts upon it without diminishing 
anything from their rewards. And 
whoever introduces an erreneous 
innovation which Allah is not 
pleased with, nor His Messenger, 
then he shall receive sins similar to 
whoever acts upon it, without that 
diminishing anything from the sins 
of the people/” (Da^f) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan. Muhammad bin ‘Uyainah is 


^ <ii x* t&U - nvv 

C i/*/ » * i s } '' 1 « tf ♦ | 

01 j y> (j-; Uj Jl>- 

If J>) 

o* '-jj* <y. j j** 

jj J*>U J15 j|§ l^\ ol If 

4i Jfj l; f\ : Jii .«jUpi» 

o . : ..,* 1 si U>-l y. a)U iijli 

y ^ Jy y <> y ^ ^ 

" | " " \t a ° * \ 0 " »*•-' * t 0 "• 

c t - 5 ' jrf 

aIIp ulS il ibl ^ apAj 

^iln j\jj\ 

I/-* [ : jjI J15] 

^ TS 1 * t! 8* - > > a ^ ' 

t /jj JCo_>ry3^9 



The Chapters On Knowledge 


74 




Al-MissisI, from Ash-Sham, and 
Kathir bin ‘Abdullah is Ibn ‘Amr 
bin ‘Awf Al-Muzanl. 

Ji AJw- U >-1 ^jA ^ L t <>- La ^1 


JjIp- jj\ jA 4U\ A+& 


Ij [U>- o^U*j] ,* ftj 


. nr* ifjuc US' 




y&j 4j 4 JJ IjLp ^JLS” T * ^ . 


2678. Anas bin Malik narrated: 
“The Messenger of Allah |)g said 
to me: ‘O my son! If you are 
capable of (waking up in) the 
morning and (ending) the evening, 
while there is nothing of deception 
in your heart for anyone, then do 
so/ Then he said to me: ‘O my son! 
That is from my Sunnah. Whoever 
revives my Sunnah then he has 
loved me. And whoever loved me, 
he shall be with me in Paradise/” 

(Pa‘if) 

And there is a lengthy story along 
with the Hadith,. 

[Abu ‘Elsa said:] This Hadith is 
Hasan Gharib from this route. 
Muhammad bin ‘Abdullah Al- 
Ansarl is trustworthy, and his 
father is trustworthy. ‘All bin Zaid 
(narrators in the chain) is truthful, 
but he sometimes narrates 
something in Marfu‘ form when 
others narrate it in Mawquf form. I 
heard Muhammad bin Bash-shar 
saying: “Abu Al-Walld said: 
‘Shu‘bah said: ‘All bin Zaid 
narrated to us - and he would 
narrate in Marfa ‘ form - and we do 
not know any narration of Sa‘eed 
bin Al-Musayyab from Anas except 
this Hadith, in its entirety. 

‘Abbad [bin Maisarah] Al-Minqari 
reported this Haditjh from ‘All bin 
Zaid from Anas, and he did not 


^ - nvA 

Up liU- :<jj* Upi 

if. t)f if if ijUUSM 4)1 
j J : Jli ^ j* 

l\ £ l*» :jjf| 4)1 J jLj J Jli : 4 UU 

t ' \Z . ' 0 > ^ ' e ' - 

of ULls iff*J j! OjJi 


jJJi 




Jii ^ 

,ir*J ^ (>*3 l y?- <lr? 

Oj -"iU' j* o\s jo i 

. Sl> iii 

^ lli t:^ y) Jli] 

i. o ^ > 0 > s - > - » ; » 0 * -r 

4)1 -Cp 1 1 1-La s ^-^ J if 

O ji Jf-j ojj Hi 

Hiy £^JJl ^ 
jj 1 <Jli • <3 jjL jU Ca Uj 0 ^-P 

c ju j ^Lp Ujc>- : 4U J li : -lJjJ I 

1 — UuJi ^ ^ j 

Ji J . 4 j.laj I -La 4j I j j I ^jp 

Cj -UsJ ! I Jl& ^ j-iLoJ i L Jj 1 c5jj 

' ^ " - 






-CijUj [ : ^jUjp lU5] 

4 tJ-pUUI 



The Chapters On Knowledge 


75 


jtUn 


mention “from Sa‘eed bin Al- 
Musayyab” in it. 

[Abu ‘Elsa said:] I conferred with 
Muhammad bin Isma‘11 about it, 
but he did not know it, nor did he 
know of Sa‘eed bin Al-Musayyab 
reporting this Hadith, or any other 
Hadlfo from Anas bin Malik. Anas 
bin Malik died during the year 
ninety-three, and Sa‘eed bin Al- 
Musayyab died two years after him, 
in the year ninety-five. 


Vj ^J^JI lii ji JL 


o Jjo i sLluJ I XjyM oUj 

^ 0 ^ ^ 


jjj l » L w» ^ YT c ITT /Y : ^ ^ -j] : j>%> 

j-p' & T 1 43j]e? " AAl jlSj \S jUaj^ I |» \ 4j " : JlS J 'V jix* dj I r -U 

. 1 ^ Jjj 


Chapter 17. Regarding 
Refraining From What Was 
Prohibited By The Messenger 
Of Allah 


(Xp ^ ! v— “ Ov 

( \ V I ) j|fe 4) I j 4JLP 


2679. Abu Hurairah narrated that 
the Messenger of Allah 3g said: 
“Leave me with what I left you. 
When I narrate a Hadith, to you, 
then take it from me. The people 
before you were only destroyed by 
their excessive questioning and 
disagreeing with their Prophets.” 
(Sahlh) 

[Abu ‘Elsa said:] This Haditjk is 
Hasan Sahlh. 


jj I — Y*W^ 

l/) if if j* 

J j-i* j Jli : Jli 

UjU liU U 

f <Jb] 


dj[ A JJ ^^3 dJlj— jUSI ^ e 

filjjj 4 j <!jU* { j * 


Comments: 


*— jL» 1 1 » U ..a <L>- ^>-ij I ^^J>u 

rrov:^ iju, \n/\rrv:£ t«ji ... 

■ *jif J if jf \ oij 0 ir* ^YAA:^ 


This Hadith proves that opposing the saying of the Messenger of Allah 
after having knowledge of it is a reason of Ummah’s destruction and 
devastation. In these days, we see with our open eyes that the Muslim nation 
has fallen into a deep pit of regret because of ignoring their religion. 


The Chapters On Knowledge 


76 




Chapter 18. What Has Been 
Related About The Scholar Of 
Al-Madlnah 


*[>- U - (\A 
O A A^JiXoJl 


2680. Abu Salih reported a 
narration from Abu Hurairah: “It 
shall soon be that people are 
beating the livers of camels [1] 
seeking knowledge. But they will not 
find anyone more knowledgeable 
than a scholar of Al-Madlnah.” 
(Pa‘if) 

[Abu 'Elsa said:] This Hadlth is 
Hasan Sahih , it is a narration of 
Ibn ‘Uyainah. It has been reported 
that Ibn 'Uyainah said about this 
when he was asked about the 
scholar of Al-Madlnah, he said that 
it is Malik bin Anas. 

Ishaq bin Musa said: “I heard Ibn 
'Uyainah say: 'He is Al-‘Umari, A z- 
Zahid.” His name is ‘Abdul-'Aziz 
bin ‘Abdullah. I heard Yahya bin 
Musa saying: “Abdur-Razzaq said: 
‘He is Malik bin Anas”’ [As for 
Al-'Umarl, his name is ‘Abdul- 
‘Aziz bin ‘Abdullah of the children 
of ‘Umar bin Al-Khattab]. [2] 


^ ^jJ\ t&U- - r\A* 

:Nli if 

fc if) if if 
> > * ^ ^ ^ > £ ( ^ ^ £ 

a* a* 

(I) ^>*»ldl ^ Jl 

. Ip ^jA p-Lp I \jJ-\ Oj^j>u 

Uj* [ .* y\ Jli] 

/ > > °l* / y x 

[Jli] Jli iil 

.Jft y ilJU 2l : Jlii 
drJ ^ Jiitj] 

jlp U-ilj ji : Jli iZy 

if Lff^i 5“' ^ if jif' 

wlJ Ua *• ij ! <J jAj 

* 

ly» *u\ ju£ jjjiil jIp 

. ^ ^ aJj 


<c«p ^ ^ Y ^ /Y : \ \ o o : ^ o- ^ p*Ij *. ^^j>C 

t jj, Jip ^ 1 t ^ * /\ : ^5UJlj TV * A : ^ t <L)L>- 4 j>*>w>j ^U-*JIj 

. T * : t frLiJN 1 ^ jS\ jlp jllp ^Jax.-o l jjcp Jl jJj l ^ 


Comments: 

The city of Al-Madlnah was a central and focal point for the knowledge of 
the Book and the Sunnah during the time of the noble Companions and the 


1 11 Meaning that they are hastening and traveling upon them. 

l 2 ^ Hafiz Ibn Hajar considered it incorrect that it refers to ‘Abdul-‘AzIz, saving in the 
biography of ‘Abdullah the son of this ‘Abdul-‘Az!z, that he - ‘Abdullah is this Al-‘Umari 
Az-Zahid. See At-Taqnb and At-Tahdhib , and the narration from Ishaq bin Musa from 
Ibn ‘Uyainah; its chain is Sahih So take note, and the same is the case of what he 
narrated from ‘Abdur-Razzaq. 



The Chapters On Knowledge 


77 


jjuii ^1*1 


great Successors. Imam Malik was such a personality in his time that he 
attracted people from all across the Muslim world. 


Chapter 19. What Has Been 
Related About the Superiority 
Of Fiqh Over Worship 

2681. Ibn ‘Abbas narrated that the 
Messenger of Allah a|| said: “The 
Faqih is harder on Ash-Shaitan 
than a thousand worshippers.” 

(DaV) 

[Abu ‘Elsa said:] This Hadith is 
Gharib , we do not know of it 
except through this route, as a 
narration of Al-Walld bin Muslim. 


^ U] yU- (H (^Jl) 

oSUaJI <ua)I J 




Ui 


- Y^A \ 


if. (4~* Si 1 


& c 




*Iil J j-AJ Jli :Jli cJlaI>^o 

. ((Julp w_ill y* jUalJLJl JLil 4jji» 

Vj Jl^P ^ Jli] 

jJJ I dAu -Jj>- . <>- jJ 1 I Aa ya ^ | <3 yj 

• (* 1 — * y) 

y Y YY : t^Adl <wAU 

■ 0 A L>- 

Comments: 

A dedicated worshipper who does not have firm knowledge, the benefit of his 
worship is restricted to his own self, and also it is easy for the Satan to 
misguide him; while a learned jurist does not only correct himself and is safe 
from the illusion of the Satan, but also he protects others against the plots, 
conspiracy and errors of the devil, and he guides them correctly by teaching 
the issues of religion. 


^Jp ^->A 1^ *L<*A*Jl J*«A3 Li l 4^o JLAoi 1 l As>- La <>- y~\ ^ [tjL^ 

y) y £jj * <> y 


2682. Qais bin Kathir said: “A 
man from Al-Madlnah came to 
Abu Ad-Darda’ when he was in 
Dimashq. So he said: ‘What brings 
you O my nephew?’ He replied: ‘A 
Hadith, has reached me which you 
have narrated from the Messenger 
of Allah 3 H.’ He said: ‘You did not 
come for some need?’ He said: 
‘No.’ He said: ‘Did you come for 
trade?’ He said: ‘No.’ ‘I did not 
come except seeking this Hadith , ’ 
So he said: ‘Indeed, I heard the 






> > 0 * 


G&U. - y-my 


, > » * a ^ > yy , i i'*Ai 

A? ,v UjJU>- 


> y>- y j IA - j y y? Ip Jp- 


Ui 

o - $ ^ 

A cLUjSI l* : Jlii ^Aj P-bjAll I 
yp 4 jJj>A I ^AAj : J Ui 

Ul : Jli I Jyij 

: J li o-* ji L® I : Jli . V : J li 


The Chapters On Knowledge 


78 




Messenger of Allah #g saying: 
“Whoever takes a path upon which 
he seeks knowledge, then Allah 
makes a path to Paradise easy for 
him. And indeed the angels lower 
their wings in approval to the one 
seeking knowledge. Indeed 
forgiveness is sought for the 
knowledgeable one by whomever is 
in the heavens and whomever is in 
the earth, even the fish in the 
waters. And superiority of the 
scholar over the worshipper is like 
the superiority of the moon over 
the rest of the celestial bodies. 
Indeed the scholars are the heirs of 
the Prophets, and the Prophets do 
not leave behind Dinar or Dirham. 
The only legacy of the scholars is 
knowledge, so whoever takes from 
it, then he has indeed taken the 
most able share. ” [1] (Da ‘if) 

[Abu 'Elsa said:] We do not know 
of this Hadith, except through the 
narration of ‘Asim bin Raja’ bin 
Haiwah, and to me, its chain is not 
connected. This is how Mahmud 
bin Khidash narrated this Hadith, to 
us. While this Hadith, has only been 
related from ‘Asim bin Raja’ bin 
Haiwah, from Dawud bin Jamil, 
from Kathlr bin Qais, from Abu 
Ad-Darda’ from the Prophet jf|. 
This is more correct than the 
narration of Mahmud bin Khidash. 
[Muhammad bin Isma‘11 saw this as 
more correct]. 


lii J Nj cj*- li :JU 
4>l J : Jli . a* 
UAp ia alb 





%>uji Si 3 c&Ji J\ i I> * iwi iiL 

cs? ifJ Ij* Z J 

jbij c*UJi ^ jl^Jl 

JlP jbb cJubl pJUdl 

Si ^bSii zyj *uli)i Si 

uS % \j\Lj ju *dSli 

I*'' • ^ ''ill i 

j£L>u Jj>- I Jjt3 Aj Jj>“! ( jaJ 1 jjjj 


* 

I juft i— Nj [ 1 Jli] 

a? A if ^^AJl 

^ ^ 

l«j|j a^jjj>Ji liuft I Jt>- 3 y±S>T-* llj JL>- 

x * 

i>! if (jjji 


J ^ dr^ ‘J?**- ^ t5 3^- 

ilij Jg ^ f iS#i J j* 

• " ^ - " * 

> \' -i j.i'1 . * > • ^ 

if r^' 

«» * s ~~ r 
.[^-^>1 I juft 


[11 Whatever it contains is also narrated in other authentic Ahadith. See Chapter 10 in the Book 
of Knowledge of Sahlh Al- Bukhari, no. 2685 which follows, 2856 Al- Bukhari, 2643 of At- 
Tirmidhi , and this Hadith, - Al-Hafiz said there are chains to strengthen it - in Fath Al-Bar% 
chapter 10 of the Book of Knowledge, and it was graded Sahih by Shaildi Al-Albani. 



The Chapters On Knowledge 


79 


jjaii wijii 


& -L&lj-i AA I ( j I) jL>- ^>1 4>x^w?j 0^U**j] ’ 

iV^t \ : ^ ojb jj \ j Y Yf : ^ t<>-U ^1 eljj : j* 3jb jp *U~j ^ ^jO^- 


Comments: 


. j \ju*~0 jy^J 


Although the light of stars is dim in the presence of the moon light, yet the 
light of the moon is not its own, it is the reflected light from the sun; similarly 
the knowledge of the scholars is extracted from the light of Prophethood (i.e. 
Qur’an and the Sunnah) due to it being radiant and glittering. 


2683. Ibn Ashwa* narrated from 
Yazid bin Salamah Al-Ju‘fi, he 
said: “Yazid bin Salamah said: ‘O 
Messenger of Allah! I heard so 
many narrations from you that I 
am afraid the last of them will 
cause me to forget the first of 
them. So narrate a statement to me 
that will encompass them.’ So he 
said: ‘Have Taqwa of Allah with 
what you learn.’” ( DaTf) 

[AbQ ‘Eisa said:] The chain for 
this Hadlth is not connected, it is 
Mursal in my view. To me, Ibn 
Ashwa‘ did not see Yazid bin 
Salamah. Ibn Ashwa‘s name is 
Sa‘eed bin Ashwa‘ 






:Slli 




riAr 


J* Ji J* 1 

J li ! J Li I a^J* J& 

[jjJ ^)\_ ! 4JJ I (J y~*j J jj ~L) Jj 

O I c_iL>-l I J^S IbJL?- kJJlLo Cju-^ 
c Lp <i) aJ j ^ 
ILi ill j;!)) : Jli 

vj-o U a : [ : jj] J15] 


Jj\j -L* Jj Cf) 






j° iyt ■ ^ t y £ y /y y : ^ 6^lu-j] : 

jj jj . ^ ^ ^ i £ "i*t / Y : <J .aajJI j-*j aj (_$ ^ ^Ua 

. ryt> 

Comments: 

The extract and a full outcome of the whole religion is Taqwa , for this 
objective the Prophets, Messengers and the Books were sent; and Taqwa is to 
refrain from any kind of major and minor sins, it big and small. 


2684. Abu Hurairah narrated that 
the Messenger of Allah ^ said: 
“Two things will not be together in 
a hypocrite: Good manners, and 
Fiqh in the religion.” (DaTJ) 

[Abu ‘Eisa said:] This Hadlth is 
Gharib . We do not know of this 


i^-aL — *jjS y I bi jl>* — Y*\A£ 

jj\ j* tv-ijp J* jj\ 

ajjI J jLij Jli : Jli *j'j a ^1 j& t 
: <ji li- Jp j V j )) ; 

• ® i-\J 1 ^<-3 4^3 C C - 


The Chapters On Knowledge 


80 


,*uii wjijil 


Hadltji as a narration of ‘Awf 
except through the narration of this 
Shaikh, Khalaf bin Ayyub Al- 
‘Amiri. I have not seen anyone 
reporting from him other than 
[Abu Kuraib] Muhammad bin Al- 
‘Ala’, and I do not know how he 
is.W 


li-A [ : JIS] 

^ I JL>- ^jA I 1 C-S jAJ ^ J 


9 < < £ ■" 

IJl* 

J}\ 'Js- Zs- \jJ-\ j\ Pj 


( ^U<2jaJlj ( £ o ^ ^ tJjhjJI) iljLjl jjlp aJj aj 

. j*SIl+j OjP t jP l? apL^j J*P>- <1^ ^ AlP (^JJ {j*} 


Comments: 

The Noble Prophet H meant that a believer should develop these two 
characteristics in himself, the heart and the tongue of a hypocrite do not 
agree and tally with each other; therefore these characteristics are not found 
in a hypocrite. 


2685. Abu Umamah Al-Bahill 
narrated: “Two men were 
mentioned before the Messenger of 
Allah gz. One of them a 
worshipper, and the other a 
scholar. So the Messenger of Allah 
#§ said: 'The superiority of the 
scholar over the worshipper is like 
my superiority over the least of 
you/ TTien the Messenger of Allah 
3§g said: ‘Indeed Allah, His Angels, 
the inhabitants of the heavens and 
the earths - even the ant in his 
hole, even the fish - say Salat upon 
the one who teaches the people to 
do good.’” (Hasan ) 

[Abu ‘Elsa said:] This Hadlth, is 
Hasan Gharib Sahih. [He said:] I 
heard Abu ‘Ammar Al-Husain bin 
Huraith Al-Khuza‘I saying: “I 
heard Al-Fudail bin ‘Iyad saying: 


JjS t & iUi t&U - hao 

jLsp jj! -lJ jJ \ 

' * / 

JjIp * Jl>- i 4^1 Z y*'ji 

:|g Jtl jp/, JUi cp> 

'P jJiiS' Juldl puil 

j SuSii ji/ I j \ y i — ^ I 

A'JJ > Jl 

doji- IJLa Jti] 


;lt£. Li 






. UJ Jp 


[11 See v45“5a/if/w/i no. 278 where it was graded Sahih. 



The Chapters On Knowledge 


81 


|JU1I 


‘The scholar who works in teaching . , > 

is regarded a great man in the r 4 r' u< 

domain of the heavens.’” . J& 

\\\ \ : c c YVA /A ; ^ ^JaJl <>■ -^>-1 j I ^^j>u 

Cji J : j- 1 I. j YVYo.^ & aj *L>-j ^1 

. Alt 7U?W5 

Comments: 

It is proven from these Ahaditjt that the knowledge of which the virtues and 
merits are mentioned in the Ahadith, is the knowledge of the Book, the 
Sunnah and Islam. 


^c!ji i£U - nAn 

y — a!) I ~LjP Uj Js>- ’ j ./a.. 1 1 

<Lr* ^p-^ 1 c?l' <lr* 0^' 

• Jli 3l§ J if 

i)j£j jy>~ ^jA ^jjl £^»JL> 

. t O IJLA 0 LgiLo 

^ YY'^l / ^ : olfwsl jU>*l jjIj ^UJI <=>r f - !j 

T * YT * ^ t I # i Aid I jj ^ T * / £ : ^ U-J I j r A 0 ; t <j L>. ^ j <tnx^ j <0 j ^ I 

Comments: 

A believer remains a student of knowledge until his death, and he is never full 
with the struggle and desire for the knowledge of religion; his end is Paradise, 
Allah Willing! 


2686. Abu Sa‘eed Al-Khudr! 
narrated that the Messenger of 
Allah a§§ said: “The believer will 
never be satisfied with the good he 
hears, until he ends up in Paradise.” 

(Pat) 

This Haditji is Hasan Gharib. 


2687. Abu Hurairah narrated that 
the Messenger of Allah jg said: 
“The wise statement is the lost 
property of the believer, so 
wherever he finds it, then he is 
more worthy of it.” (Daif) 
fAbu ‘Elsa said:] This Hadlth is 
Gharib , we do not know of it 
except through this route. Ibrahim 
bin Al-Fadl [Al-MadanI] Al- 
Makhzuml is weak in Haditji [due 
to his memory]. 


JuJjJ! joS" hiJb- — Y1AV 


Is ^ jil js 


t/' If If <y.\ 

AxJL^l I w : <jj I J <J U : J li Cjjjjs 


bfci >-J 


f. >* ^ O o 

aJLvS» A^^J>Jl 



v >ji ~>_j t- t jl* j.! jii] 

•r? *#■$ li; iii \ 

■* s , » ^ 


The Chapters On Knowledge 


82 


fjuil 




Comments: 

In the creation and nature of human, the passion of obedience and 
submission is planted, which is the origin and source of every good and 
righteousness; but because of worldly benefits, objectives and lusts it becomes 
neglectful of good and righteousness, whereas the demand of its nature and 
habit is to accept everything that is good and perfect. 



The Chapters On Seeking Permission 83 




In the Name of Allah, 
the Merciful, the Beneficent 





23. The Chapters On 
Seeking Permission And 
On Manners From The 
Messenger Of Allah ^ 


v i*‘i - (t* 

a!i\ J wj IjV Ij 

(n itoji) 


Chapter 1. What Has Been 
Reported About Spreading The 

Salam 


O (Ollil 


2688. Abu Hurairah narrated that 
the Messenger of Allah said: 
“By the One in Whose Hand is my 
soul! You will not enter Paradise 
until you believe, and you will not 
believe until you love one another. 
Shall I inform you about a matter 
which if you do it, then you will 
love one another? Spread the 
Salam among each other.” ( Sahih ) 

There are narrations on this topic 
from ‘Abdullah bin Salam, Shuraih 
bin Han! from his father, ‘Abdullah 
bin ‘Amr, Al-Bara’, Anas and Ibn 
‘Umar. 

[Abu ‘Eisa said:] This Haditjt is 
Hasan Sahih. 


jj\ :^ll a Lj jP — Y*IAA 

u/) IS ‘ if {j* 

{£ S I J ® (J li : JU Oj/jtb 

4 \ 0?xJ I V a .Xu 

Lj Le piCbl 4 1 jjIAj 

^*>Lui iyii jUif i^l 

^ I J~P Vjp- ^ ^ LIJ 1 

CS ^ ^ if) 

■J+* iy)j ^jr)h 

4XoX>- IXA [ . (Jli] 




a* °* : C 


4 ^d| . . . > 4 jI <JLu * ■ w 

g-> [Y£A o.^x 2 j] <uI-Up (> jp c_jIJ| ^ I Xu Ju>- 

* l^<J f \ A 0 0 . J j ^ Ix*p j [ A ^ ^ ^ 4 j I <w_-o*S/ 1 L>*J I J au ! ^ La I 

oY: c ^1] ^p [mv: c 4dU^I ^ ^ ^1] [Yvn.-^l] 


.[rro^ 


The Chapters On Seeking Permission 84 




Comments: 

It is proven from this Hadlth that the Faith, for which is the good news and 
promise of entry to Paradise, is not merely the utterance of this phrase, it is in 
fact so comprehensive that the mutual love and compassion of the people of 
Faith is also a part of it. 


Chapter 2. What Has Been 
Mentioned About The Virtue 
Of The Saldm 

2689. ‘Imran bin Husain narrated: 
“A man came to the Prophet j)§ 
and said: ‘ As-Salamu Alaikum 
(Peace be upon you).’” [He said:] 
“So the Prophet |§| said: ‘Ten.’ 
Then another came and he said: 
‘ As-Salamu ‘ Alaikum Wa 
Rahmatullah (Peace be upon you, 
and the mercy of Allah).’ So the 
Prophet $yg said: ‘Twenty.’ Then 
another came and said: ‘ As-Salamu 
Alaikum Wa Rahmatullahi Wa 
Barakatuh (Peace be upon you, and 
the mercy of Allah, and His 
blessings).’ So the Prophet gg said: 
‘Thirty.’” (Hasan) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan [Sahih] Gharib from this 
route, as a narration of ‘Imran bin 
Husain. 

There is something on this topic 
from Abu Sa‘eed, ‘All and Sahl bin 
Hunaif. 


J-ii J U ^ - (Y 
(Y ^ JO 

jIA \x* l&U - nA<\ 

if. j AJC! T' if* iy. : Nli 

if ^ Cr* 

+ * 

[: Jli] ijjSfe :3ui j|§ J\ 

: J lii j*\ 9 i ® ^JLp )) : ^1} 1 J 

:$H 

^J1 JUi -dll 1^33 

0^- '-i* ^ 3li] 

^ « o ,, # > | "• i : r * i 

o s > » : i/« 

• ilrf 

Jp-j ^ ^ 






A tijb jjl 




t W : (OL~s»-N0 Ob?- jxp aJj 1 : ^jUI JaiU^JJ el^aj ^ juj>ws 

Y**\:^ 1 1 1 A /X : ( 1 jljJl] ^J] ( ^p $■ 

ivi/v.^i ^ IV* : c CJ^ ^ Jup] |JL>. ^ [rrr: c 


Comments: . [o o "ir. ^ 

All civilised and well-mannered nations of the world have particular 
customary words which they use to express love, kindness, emotion, honor 



The Chapters On Seeking Permission 85 




and good wishes, as they meet and encounter each other; and also to 
entertain, familiarise and please the person. For example: the Hindus say, 
‘Namaste’ or 'Ram Ram’; the people of Europe in the morning say 'Good 
Morning’ and in the evening 'Good Evening’ etc. But the special phrase that 
Islam chose and assigned for the purpose As-Salamu Alaikum' is a phrase of 
love, kindness, honor and greatness, better than this cannot ever be imagined. 


Chapter 3. What Has Been 
Related About That Seeking 
Permission Is Three Times 


U - Or 


2690. Abu Sa'eed narrated: “Abu 
Musa sought permission to enter 
upon 'Umar. He said: As-Salamu 
Alaikum (Peace be upon you). 
May I enter?’ 'Umar said: 'Once.’ 
Then he was silent for some time. 
Then he said: As-Salamu Alaikum 
(Peace be upon you). May I enter?’ 
‘Umar said: 'Twice.’ Then he was 
silent for some time. Then he said: 
As-Salamu Alaikum (Peace be 
upon you). May I enter?’ So 'Umar 
said: ‘Three times.’ Then he (Abu 
Musa) left. 'Umar said to the gate- 
keeper: ‘What did he do?’ He 
replied: ‘He left.’ He said: Bring 
him to me.’ So when he came, 
'Umar said to him: 'What is this 
that you have done?’ He said: ‘The 
Suntiah .’ He said: ‘The Sunnahl By 
Allah! You had better bring me 
proof or a witness to clarify this, or 
I will do this or that to you.’” He 
said: “So he came to us while we 
were sitting with the Ansar. He 
said: ‘O people of the Ansar ! Are 
you not the most knowledgeable 
people about the Ahaditjt of the 
Messenger of Allah #g? Did the 
Messenger of Allah $|| not say: 
“Seeking permission is to be done 


& jdL i&U - nv 

^ r £ 

U* ! . J li I i o j y 2j I 

jjdp :Jlii . y} 

oiw. : > y>£' Jlii 

Jlii ?J^ol I :Jli p 


: Jlii t 


c j 


, > ' > 
-J** 


Jlii 

>P Jlii Lgr'j P 
: Jli LJj . aj : Jli c > J Li 
:Jli .SLU I : Jli lli U 

j[h jU^i ili *i\j 

i£j ui& : jii cii 
IjUsVl \j : Jlii tjJajSfl ^ 

4i) I JjJ»J ^llil I 

t <bl I 

JjJki Sflj iU jil jli 

^ i j j I*-* ! i J i t j 

Aj 1 ^jA I j-A ^3 Lj> I U . sjJJli 4 J j 

c ilJ jj o li ^ li .* J li JjJ j-Jj li li 


j 



The Chapters On Seeking Permission 86 




three times. Either you are 
permitted, or otherwise leave.”? 
The people began joking.” Abu 
Sa‘eed said: “Then I raised my 
head toward him and said: 
‘Whatever punishment you are 
afflicted with because of this, then 
I shall be your partner in it.”’ So 
he went to ‘Umar to inform him 
about it, and ‘Umar said: “I did not 
know about this.” (Sahih) 

There are narrations on this topic 
from ‘All and Umm Tariq the 
freed slave of Sa‘d. 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih . 

Al-Jurairfs name is Sa‘eed bin 
Iyas, his Kunyah is Abu Mas‘ud. 
Others besides him also reported 
this from Abu Nadrah. Abu 
Nadrah Al-‘AbdI’s name is Al- 
Mundhir bin Malik bin Quta‘ah. 


. IJL* cJi' U '/jl* Jlii 




i> }\ j & & 


1 . 1 * [ : Jli] 

ijj jy 

U<2j| o jS* 11* l*j bt ^Ssj 

. 4 »*la 3 ^y Jy j i 


~jA ^ro/y\or: c wyU tpJL-. a^Ij 

pJ] * — -» CJ \ ^ J # {jA -CP aL^>1j Aj 

. [TVA f\ \ JLw?-!] oN y> <JjU? plj [oJL?-l 

Comments: 

It is known through various Ahadith that the right procedure to seek 
permission of entry to meet one is that first he should say \ Assalamu 
AlaiJcum’, thereafter he should ask for entry. If he did not get an answer, he 
should do so a second time, in case of not receiving a reply he should say 
Assalamu Alaikum’ a third time and seek permission; if there is no reply even 
the third time, then he should go back. 


2691. Ibn ‘Abbas narrated that 
‘Umar bin Al-Khattab said: “I 
sought permission (to enter) from 
the Messenger of Allah three 
times, then he permitted me.” 
(Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Gharib. Abu Zumail’s (a 


GS j*. -f. ^ 

. , C ' >0 ^ ^ > > ■ > ' > 

• J Jy Uo Jj>- . ^ ojj /y 

\*' > 9 i ' !«/ * >f ^ 

l JlP : Jli ^y 

. ^ jili 4il J 



The Chapters On Seeking Permission 87 




narrator) name is Simak AI-Hanafi. 

To us, ‘Umar only rebuked Abu 
Musa, when he reported (from the 
Prophet #|) that he jgg said: 
“Seeking permission is to be done 
three times. Either you are 
permitted, or otherwise leave,” for 
‘Umar had sought permission from 
the Prophet $yg three times, and he 
admitted him, and he did not know 
about what Abu Musa narrated 
from the Prophet #J saying: 
“Either you are permitted, or 
otherwise leave.” 

5 . " 

i |JL>- IJlaj 'y y 


li-A [ : yh Jli] 

y\j ■ 

» ' 
t IjXP /L I 

:Ji3 4 1 [j|| £p\ je] iJjj jy >■ 

Sfij JjJ oil bu oiifcryn 

^lll oill^l ^p 
^JJI Ij-A |%-Lp j j5C td jiii Ij!Aj 3l§ 
o^» :JU 41 ^Jl j^p °'jj 

. oil 

J->- ^ t |%-L^a 4j>- 1 j : y*u 


. ^jI ^ja t(_5jl>tJl oljjj 

Comments: 

‘Umar following his own incident, wanted to grant him permission after 
the third time but he went back; the incident of ‘Umar is of the time when the 
Prophet jg; had Iyla with his wives, and he gg stayed on his own on the 
balcony. 


Chapter 4. What Has Been 
Related About How To Return 
The Salam 

2692. Abu Hurairah narrated: “A 
man entered the Masjid and 
performed Salat while the 
Messenger of Allah was sitting 
at the back of the Masjid. Then he 
came to greet him, so the 
Messenger of Allah ^ said: Wa 
! Alaikum (and upon you); go back 
and pray for indeed you have not 
prayed.’” And he mentioned the 
Haditjt in its entirety. ( Sahlh ) 

[Abu ‘Elsa said:] This Haditjt is 
Hasan. Yahya bin Sa‘eed Al- 
Qattan reported this Haditjt from 
‘Ubaidullah bin ‘Umar from Sa‘eed 
Al-Maqburl. So he said: “From his 
father, from Abu Hurairah.” [And 


cjL jT [pL>- U — (£ ^->*^<Ji) 

a y>di) 

^ - n^r 






if • *'• > 

U I . vs^J 


4) I JLP u^>>- 


f • ^ * >2 ^ 1 1 „ » - ^ > 

4)1 -^Jl J>-J 


t dllip j » : 3§j| 4) 1 J yLj J lii t 41 p 

o' ^ ® ^ «* > o ^ fi ^ e 

^^jJj»x 3I ^SUi . pJ dLU ^>-jl 

. aJ jJsj 


JuIp IJla jUaiil 

. (J 1^3 C AJ 



The Chapters On Seeking Permission 88 




he did not mention, “to greet him” 
in it and he said: ‘And upon you.’] 
The narration of Yahya bin Sa‘eed 
is more correct. 

j* !l ^Lie- : JU» ij 


[ ! <J\S . ■ (J 15 J aAp 

. I ui ^ 


.V0V: c V^V:^ c (Jj ^ ^ y, JU-1 


Comments: 

The version of Al-Bukhari and Muslim is Wa ‘Alaikas- Salam’ which tells that 
the reply to salutation begins with ‘Wa’ (and). Saying Salam is Sunnah and 
answering it is compulsory. 


Chapter 5. What Has Been 
Related About Conveying The 
Salam 

2693. Abu Salamah narrated that 
‘Aishah narrated to him that the 
Messenger of Allah sjj§ said to her: 
“Indeed Jibril has sent Salam to 
you.” She said: “And upon him be 
peace and the mercy of Allah and 
His blessings.” (Sahih) 

There is something on this topic 
from a man from Banu Numair 
from his father, from his 
grandfather. 

[Abu ‘Elsa said:] This Haditji is 
Hasan Sahih. 

Az-Zuhrl also reported it from 
Abu Salamah from ‘Aishah. 


t Jt W _ (° 

jiiiJl ^ QZ t&U - nw 

(.si 1 if. b ./J if Jr" if. - u *“* 

~ ' ' * 

y\ J* 

au I : o Jj>~ Ip <j I a*>_L^ 

^ (Jli 

4)1 *I1pj :dJl» 

‘fci' if Jf*> Jf If A'j if ^r 1 ^' JtJ 

•5-^ a* 

IJL» [ : Jtf] 




C A^_L* LsAjI ^ 


. aJLjIp 

^1] ^ cy i/j # ^ cr 4 ^ ■ c 

.[T<\n : c ojb 

Comments: 

If one sends Salam to an absent person, this Salam should be conveyed and it 
should be answered too. The answer to Salam should be given in the best 
form and it is better if the conveyer is also included in response to Salam. 
[Tuhfat Al-Ahwadhi , vol. 3, p. 386] 



The Chapters On Seeking Permission 89 


ylAtl} wljii 


Chapter 6. What Has Been 
Related About The Superiority 
Of The One Who Initiates The 

Salam 


l^] <-jlj ~ O 

O iudi) |*^Ul tjJ jiJI 


2694. Abu Umamah said: “They 
said: ‘O Messenger of Allah! When 
two men meet, which of them 
initiates the SalamT He said: The 
nearest of them to Allah.’” ( Sahih ) 
[Abu ‘Elsa said:] This Hadlth is 
Hasan . He said: Muhammad said: 
“Abu Farwah Ar-Rahawl is 
Muqarib (average) in HadW 
except that his son Muhammad bin 
Yazld reports Munkar narrations 
from him.” 


U>l 'J, & &J*. - 

‘j’J V i (• lX5 


. „ > 


iri if jj A Jj I 

!4ji ^ ; J-i : Jli ^1 

: jUi lol: U45t 

UJWjf* 

: Jli . I ^1 Jli] 

VI 4^oA 3I Sj> 


^ er'iT" ^ " a ^ | 

. UjO <CP <X «UPt< <Cj I 0 I 

^ <mv : ^ !jj ^ — -> L> t^oVl ojb jA Ajjj 

• Aj AaU! I JP ^>-1 

Comments: 

Saying Salam first is a symbol of a heart being pure of the iniquity of pride 
and arrogance. Only that person tries to be first in saying Salam who is a 
seeker of Allah’s Nearness and Mercy. 


Chapter 7. What Has Been 
Related About It Being 
Disliked To Gesture With The 
Hand When Giving The Salam 

2695. ‘Amr bin Shu‘aib narrated 
from his father, from his 
grandfather that the Messenger of 
Allah said: “He is not one of us 
who resembles other than us, nor 
who resembles the Jews nor the 
Christians. For indeed greeting of 
the Jews is the pointing of the 
finger, and the greeting of the 
Christians is waving with the 
hand.” (Da‘if) 

[Abu ‘Elsa said:] The chain for 


^ LiJ Ij — (v 

(v *x*Jl oj LiJ 41 a>I^T 

^1 Ij uJj>- : lii-b- — 

f ^ , r , „ 0 „ ^ 0 ^ 

5^ if if iri J S'* if 

ija : Jli <u I <J 

oU i^jUaJL V j I V ij 

j t^jLp»VL ojlivi s J I 

si 

j>- lwL& C •" J13] 

lIo J j>j I .lljlloJl iSjJJ *• 



The Chapters On Seeking Permission 90 




this HadltJi is weak. Ibn Al- c ' \ 8 i - 

Mubarak reported this Hadith, from * v ^ 

Ibn Lahfah but he did not narrate 
it in Marfu‘ form. 


ja crn/r:^u^Ji jwi J ^ °hjj [uLm •aL-|] 

-Up jjUpj Jj ^ 

.Ua^pj \* WT:^ c^^J! J jl » Jlj vrw^ t Uo ,\At 

Comments: 

Making a gesture of Salam merely with fingers, palm, or nodding with the head is 
not right, but if the hand is sometimes waved along with the wording ! Assalamu 
Alaikum\ it will be right and it will not be regarded as imitation; or making 
gesture is also allowed if verbal response is impossible, for example: if one is 
unable to speak or one is offering prayer etc. [ TuhfatAl-Ahwadhi , vol. 3 p. 386] 


Chapter 8. What Has Been 
Related About Giving The 
Salam To The Young 


U - (a 
(A 4M*d\) JLp 


2696. Sayyar said: “I was walking 
with Thabit Al-Bunanl. He passed 
by some boys, so he said Salam to 
them. Then Thabit said: T was with 
Anas when he passed by some boys 
and gave the Salam to them, and 
Anas said: I was with the Prophet 
#| when he passed by some boys 
and he gave the Salam to them.’” 
(. Sahih ) 

[Abu ‘Elsa said:] This Hadith, is 
Sahih. More than one narrator 
reported it from Thabit Al-Bunanl, 
and it has been reported through 
other routes from Anas. 


C* 




tijj- - mi 


* " ' 

:Jli jlli ‘J. tfi 6 jJ- : } lLZ- 

jjLi jO J* *J& £\S3l 

p jis \ cuS" : Ojli Jlii t 
cuS” cJLii t ^-JL p OLw* 

. j|| tj^\ 

. 1-La [ : y \ Jtf] 

^ tiJJJ <1^ *^'3 js£ °'jJJ 

# 


(Another chain) from Anas, from 
the Prophet ^ with similar 
meaning. 

i. ij L— I ^1 p 1 v »U 


• »j>* q* i_r~^ j* 


4 ajjij fJ ji j*p ^ jlji .ijj 


u JL>“J rij 


f ' 1A: £ 



The Chapters On Seeking Permission 91 




Comments: 

Saying Salam to someone who is younger than oneself is a sign of love, 
affection, kindness, benevolence and compassion for them, and it is a proof of 
a person’s humbleness and gentleness; and thus they also learn the etiquettes 
of Islamic meeting and greeting. 


Chapter 9. What Has Been 
Related About Giving The 
Salam To Women 

2697. Asma’ bint Yazid narrated 
that the Messenger of Allah #§ 
passed through the Masjid one day, 
and a group of women were sitting, 
so he motioned his hand with the 
Salam - ‘Abdul-Hamld (one of the 
narrators) gestured with his hand. 
{Hasan) 

[Abu ‘Elsa said:] This Hadith is 
Hasan. Ahmad bin Hanbal said: 
“There is nothing wrong with the 
narration of ‘Abdul-Hamld bin 
Bahram from Shahr bin Hawshab.” 
Muhammad [bin Isma‘11] said: 
“Shahr is Hasan in Hadith . ” And 
he strengthened his case, he said: 
“Only Ibn ‘Awn criticized him. 
Then he reported from Hilal bin 
Abl Zainab from Shahr bin 
Hashab.” 

Abu Dawud [Al-Masahifi AI- 
Balkhi] narrated to us (he said): 
“An-Nadr bin Shumail narrated to 
us that Ibn ‘Awn said: ‘They 
stabbed Sharh.’” Abu Dawud said: 
“An-Nadr said: ‘They stabbed him 
- meaning they reviled him.” And 
they only reviled him because he 
worked for the Sultan. 

^JLp ^ : u->l> i 

. I I .«» c-j I j^a J I j 


*1^ Li H 

/jj 4lu I llj Jj>- : wb jJ* Lj — Y *1 W 
I y .dJjLwoJl 

* I c--****^ : cJ v — y>- /jj 

a " ' |K> i, ^ , * 0 

tj£ J* 4U I U C-Jj 

> / i j 

. I j Li \j , L aUb 

■ ly~ i J l* [:yj> J>\ JIS] 

X* V ji Jii 

Jlij ^ If 

. yy :[JupUJ-I /^j] 

. u ^ 1 aJ Uli : Jlij 4 I jj j 

^ iS* <-SjJ (*^ 

* » " 

* 

^UUI] SjlS jit i2i>- 

• i I j G' . 1 1 

" " 0 

:’jjL Jl JU :3jl3 JU . J p} l^i Si 

■ y>] j 

’ ^jl 

^ rvO: c oy*I: c 

•Oy ^jl lJ f ^ 



The Chapters On Seeking Permission 92 




Comments: 

The Prophet gestured along with the words of Salam . It is proven through 
various Ahaditji that if there is no danger of Fitnah (temptation, ill-doubt, 
slander etc.), then a man may say Salam to a woman, or to say Salam to a 
group of women, or a woman saying Salam to a group of men, provided there 
is no danger of Fitnah and a risk of being accused. 


Chapter 10. What Has Been 
Related About Giving The 
Salam When Entering The 
House 

2698. Anas narrated: “The 
Messenger of Allah ^ said to me: 
‘O my little son! When you enter 
upon your family then give the 
Salam , it will be a blessing for you 
and upon the inhabitants of your 
house.” (Da^f) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih Gharib. 


IS] 

O * IS I 


t>- y) &A>* — 

n* ^ 

^ / ✓ 

if Ji if if 

J Jli JV5 :JU ^1)1 ^ 

till* I U® : j§§ 4XJ \ J 

' o' fl *■ ' s s ' S * 1' s* * > e * ' 

. «JiiI j Jjfcl Jilip o^d 

lli [:^ -1 J15] 




. TtVA : Jk> [uijw’ olwtl] : ^ 

Comments: 

Allah stated teaching about the etiquettes of entering houses: “But when you 
enter the houses, greet one another with a greeting from Allah, blessed and 
good” [Surah An-Nur 24:61] 


Chapter 11. What Has Been 
Related About The Salam 
Before Talking 

2699. Jabir bin ‘Abdullah narrated 
that the Messenger of Allah |j§ 
said: “The Salam is before talking.” 
With this chain it has been 
reported that the Prophet #§ said: 
“Do not invite anyone to the food 
until the Salam is given.” (Da^J) 
[Abu ‘Elsa said:] This Hadith, is 
Munkar , we do not know of it 
except through this route. I heard 


^ [*l>- U] d>U - (\\ ^>ocJO 
(\\ 10 JlS 

c £&\ & jJiiii - rm 

<L*Ap t jP \j J l j yj A-^** LjA>- 
^jp t jlSlj ^jP A-P 

I A-P y> y L>- ^jP t jJt£U I 

j4 f^UD) :#| Jli :JIS 

:JU ^ ^ jCi'sjl lii-j 



The Chapters On Seeking Permission 93 




Muhammad saying: “Anbasah bin 
‘Abdur-Rahman is weak in Hadlth., 
gone, and Muhammad bin Zadhan 
is Munkar in Hadlth . ” 


4j 1 1 ^ ^jA T \ * f \ l <>■ y>- \j [iJL^ j>%j 

J*i ‘.jlSlj ^ ^JLaJ <L~Jp 

. U_a^j TV > * : ^ OWV tOWV.j- ojb ^ ^1 a 

Comments: 

This is the requirement of Islamic manners of meeting, that the supplication 
of peace (< Salam ) is made right in the beginning, mutual love and affection is 
expressed, and the blessing is gained by making mention of the Name of 
Allah in the beginning. 


c5 ^>- j»UdtaJl ^J>\ \jJ-\ IjPJC 

yi> 'j I Jla [ : Jli] 

:J jju c.<u^[ j ] i J la ^ 

C-J Jc>J I ^ JuP .jj <ul^P 

. I ^SsL> Olilj ^ J 


Chapter 12. What Has Been 
Related About It Being 
Disliked To Give The Salam To 
The Dhimml 

2700. Abu Hurairah narrated that 
the Messenger of Allah jjg said: 
“Do not precede the Jews and the 
Christians with the Salam. And if 
one of you meets them in the path, 
then force them to its narrow 
portion ” [1] (Sahih) 

[Abu ‘Elsa said:] This Hadltji is 
Hasan Sahih. 


li u->Ij - OY 

OY 4A>d\) <uJUl Jil 

ji>Jl jIp l£U - YV** 

: Jli Sill 4jj 1 J jJ'j ol ^1 (j* 
liu f%ZJL \j\'£ 

• (Jl Jtj* J> 

. iLai iii [ : jii] 


^ u^LSj tp'^LJLj J-aI f-l-Uol >L» j \ ^jp%i 

. 4j ^ T Y *IV : ^ t 

Comments: 

Saying Salam is a means to express honor and respect to others and paying 
respect and honor to the non-believers, thus, is not correct; if a disbeliever 
comes across a path, he should not be given the right of way rather he should 
be forced to walk on the side of the road so that he does not regard himself 
honorable and respectable. 


[1] See no. 1602 and 1603. 



The Chapters On Seeking Permission 94 




2701. ‘Aishah narrated that a 
group of Jews entered upon the 
Prophet and they said: “As- 
Samu Alaik ” (death be upon you). 
So the Prophet said: “Wa 
And upon you.” So ‘Aishah said: “ I 
said: ‘[Rather] upon you be death 
and the curse.’” So the Prophet ^ 
said: “O ‘Aishah! Indeed Allah 
loves gentleness in every matter.” 
‘Aishah said: “Did you not hear 
what they said?” He said: “And I 
replied: ‘And upon you.’” [1 ^ 
(Sahih) 

There are narrations on this topic 
from Abu Basrah Al-Ghifari, Ibn 
‘Umar, Anas and Abu ‘Abdur- 
Rahman Al-Juhanl. 

[Abu ‘Elsa said:] The Hadith, of 
‘Aishah is a Hasan Sahih Hadith. 



YVO 


✓ 0 > > # > 

6 o'""" s ^ 

o| : JLJli aJ^Ip ( j& 


dp 

C' • > • - ■» • 4 t. 

<>* 


JUi cid^ fun 

fill I [j:i :ciii :1 *sIp cJlii 

Si 5l lisli- :-i§ Jlii 


jiil : LZJl p cJli . ^*,11 

> x ^ } *> 0 " " " *" * 0 , " 

. ll ^5Cip : oJS j 3» : Jli U 

<>* C5?J 

aJLjIp [ : ^»~.P Jli] 


^ ^ 



YMo:^ ‘pd — a J *^^ : C ^ j' 

T ^ A / *\ : 0j-d2j ,jP (_5*J & 4j A^dP 

[ ^ *\ * V : p J lSj] [r AA : ^ caLUIj ( J»«p <_ 5® U*Y:^ *--oNl 

. [Y*"l^ : ^ t*>-U ^J\ j ri W : ^ t^U jj\j TT \ * : ^L] j 


Comments: 

When the people of the Book would say Salam to the Prophet they would say 
‘ Sam ’ in stead Salam. So he would respond with Alaikum’ [upon you] or he 
said: ‘Wa Alaikum' [and upon you]. 


Chapter 13. What Has Been 
Related About Giving The Salam 
To A Gathering In Which There 
Are Muslims And Others 


J U 4>u - or 

(\r ^>d!) 


2702. Usamah bin Zaid narrated 
that the Prophet ^ passed by a 
gathering in which the Muslims and 


£jj- - rv*Y 

jp jp j*** 


111 Meaning if they said this or that, I have returned with its like. 



The Chapters On Seeking Permission 


95 




the Jews were mixed, so he gave * a t *t 

the Salam to them. (Sahih) M ^ j! 0 >1 ^ oL-l j! ^ 

[Abu £ Elsa said:] This Hadlth is ^ y 

Hasan Sahih. , - /* - ^ 

( 0^3 3*2 1 J 

. oj IJla [ : j*) J 1 S] 

I <^31 ^ 1 'l> t-ilgjjdl 4^Aw> 4 

. 4j y^KA Jj>” ^jA 1 Y o £ . ^ t UxJ I j I j^J i -Lp ^ V ^ A : ^ t if** I 

Comments: 

In a mixed gathering of Muslims and disbelievers, Salam will be given for the 
respect of Muslims. 


Chapter 14. What Has Been 
Related About The Rider 
Giving The Salam To The One 
Walking 

2703. Al-Hasan narrated from 
Abu Hurairah that the Prophet ig 
said: “The rider gives the Salam to 
the walking person, and the 
walking person to the sitting person 
and the few to the many.” 

Ibn Al-Muthanna added in his 
narration: “And the young one 
gives the Salam to the elder.” 
(Sahih) 

There are narrations on this topic 
from £ Abdur-Rahman bin Shibl, 
Fadalah bin e Ubaid and Jabir. 

[Abu £ Elsa said:] This Hadlth has 
been reported through other routes 
from Abu Hurairah. Ayyub As- 
SikhtiyanI, Yunus bin £ Ubaid and 
£ AlI bin Zaid said: “Al-Hasan did 
not hear from Abu Hurairah.” 


jtJJi J U 4^ - O* 

o* u>d\) ^uii JU 


J LiT^' if 


ff *-. i if ff'fl 
®SCp 


- YV*r 

cr! £JJ ; ^ 

^ » - S o „ 

‘ir~ > if' if if 

(&4* M ^ y *'Aj* f f 

JL^UJI JJ- ^UJIj ^UJl JU 4^1 
^ J&i ^;i sijj ,«^i jiiiij 

^ jii ^ jp v di 

‘^1 * J 

^ I-la L: 


*1 Jli] 


1? jlij 


t j 


'lYT'Y : ; 


1 


r’ji 1 c/. 1 ^ js* ist 

• if i^f3 ''ff if CT^JiJ 

.oyyti ^1 ~jA |*J jj 

i jjj aj £jj f oWY: I j 


t Y A t £ £ £ /r ! I J dy* u LJ I '•* aj ijjjjb I Jj>~ y* YU* : ^ 

oVl ^ [ Y V * o * d] wL«p aJU^ 3 j [^Y ^ ^jUxJlj 

.[^ro: c 4 jL>- ^Ij ^Ar: c 



The Chapters On Seeking Permission 96 




Comments: 

This Hadith specifies the people and establishes a rule, who should say Salam 
first; a rider will say Salam to the walking one, it will create the sense of 
humbleness and humility, a walking person will say Salam to the sitting one 
because he is the one who is coming, a smaller number of people will say 
Salam to the larger number of people in their respect, and the young would 
demonstrate politeness and respect by saying Salam to an elder. 


2704. Hammam bin Munabbih 
narrated from Abu Hurairah that 
the Prophet jjg said: “The young 
one gives the Salam to the elder, 
the one passing by to the one 
sitting and the few to the many.” 
(Sahih) 

[He said:] This Hadith, is Hasan 
Sahih. 

t Ji &\ J* JJiii r JLJ 

2705. Fadalah bin ‘Ubaid narrated 
that the Messenger of Allah 
said: “The horseman gives Salam 
to the walking person, the walking 
person to the one standing and the 
few to the many.” (Hasan) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. Abu ‘All Al-Janbl’s (a 
narrator in the chain) name is 
‘Amr bin Malik. 




: ^ y Xj-i — YV* £ 

* 

^ L La j^p ‘ lij ll<J \ 1 _Lp 

^Ip jUdlj 

. w i \j -ip lii \ 

* L> j>*j 


Xp Xx>- : 




. 4j iijLJl ^jI 

- YV*o 


yt 4>!jlp * t jL>- jj\ 


cs 




M" >? t >« \'i- ' . i. 

^ csJ S* If. 

<j|| <fcl J ^ ^ij23 ^p 

Jp pJwX W : <JU 
. J. X?- I.XA [ : J>) JIS] 




jL* . jI 


Chapter 15. What Has Been 
Related About Giving The 
Salam When Standing And 
[When] Sitting 


^ ja rr a: c fJ ji j^p 

.djUJi jii 

pl>- U] pJjocJi) 

[ JXp]j JUp I 

( > o 


2706. Abu Hurairah narrated that 
the Messenger of Allah jg said: 


^v^p XJLDI llix>- : ‘uli — YV * 1 

iS 4l)*)Up 



The Chapters On Seeking Permission 97 




“When one of you arrives at the 
gathering, then give the Saldm , and 
if he is given a place to sit, then let 
him sit. Then when he stands, let 
him give the Saldm , the first is not 
more worthy than the last.” 
(Hasan) 

[Abu ‘Elsa said:] This Hadith is 
Hasan. This Hadith has also been 
reported from Ibn ‘Ajlan from 
Sa‘eed Al-Maqburi, from his 
father, from Abu Hurairah from 
the Prophet 


: Jii ^ <ui J ji t'Ji'jA 
jl aJ lib jli 

o^ii ^idi ft \l\ p ^4 >4 

■ "iG^ 1 ir* 

. i yC+>- vJloJjv- |JL& [ : ji) Jii] 

j I Uoji « i 1 iwLA 

^ I t A^u I (. I iXiAaai l > I 

• •it ^ vS* 


^ caLJJIj J-^ *. ^jj»y 

jU>- a>ox-^>j YV * /Y ! ^ j 4 j ^1 o Y * A : ^ ojta 


. ^ W ^ ^ i I ^ jjt> j £ ^ £ : ( j L-j>-'y I) 

Comments: ' " " 

The Saldm should be said both when joining and leaving a meeting, both are 
important and essential; it has reward and righteousness and also the 
supplication for good and peace. 


Chapter 16. What Has Been 
Related About Seeking 
Permission To Enter From In 
Front Of The House. 


(n 4i*di) cJJI 5JL3 o\jL^y\ 


2707. Abu Pharr narrated that the 
Messenger of Allah jjg said: 
“Whoever lifts the curtain so that 
his sight enters the house before he 
was given permission, and he sees 
the nakedness of its inhabitants, 
then he has done something 
punishable which was not lawful for 
him to do. If it were that when he 
gazed into it, he was facing a man 
who lanced his eyes, there would 
be nothing wrong with him doing 
so. But if a man passes by a door 
that has no cover over it, and it is 
not closed and he looks, then there 


£l«J ^1 djJ- l&U - YV-V 

O' i o ' ♦ o ^ | 0 * O' 

^ u* ^1 cri 5 4 * 1 ^ u* 

“ " o - 

jii : jii £ J & 

I <JlLs <ul Jj-ij 

o J Jl C---~Jl 0 

j J : aIjIj jl aJ I jc>- ju 3 t aJjs> I 

A^Jw^P j aJLJS^ I o j^L) jJ- ^ I jr^* - I 

>L) y* ojj 4 aJlp o 

t aIIp aLL>- !Ai 3^5 jIp aJ 3^^ 

v di .«cjji jit Jj. iyJJi u!i 



The Chapters On Seeking Permission 98 




is no sin on him, the sin is only on 
the inhabitants of the house.” 
(Pa‘if) 

There are narrations on this topic 
from Abu Hurairah and Abu 
Umamah. 

[Abu ‘Elsa said:] This Hadith is 
Gharib , we do not know of it like 
this except as a narration of Ibn 
Lahfah. Abu ‘Abdur-Rahman Al- 
Hubull’s name is ‘Abdullah bin 
Yazid. 




i hsS lli y\ Jtf] 

J 1 ) ‘o* % ^ 

^ 4*\ j up 


j & JSC* j 4 j jj\ j* ^ of /o : JU^ 

[owr t o w T : q tsjls ^ ^ ® A : ^ t jJuwa j ^ ^ * Y ! ^ o ji _y ^ 1 • kJl 

.[Y1\ cYV iYo * /o :^i] oUl J, 

Comments: 

The inhabitants of the house should keep their door closed and the door 
should have a curtain hung down; the person seeking permission should not 
stand in front of the door, he should seek permission rather standing on a 
side, he should not open the door or lift the curtain away before having been 
given the permission, lest he should see the household. 

Chapter 17. Whoever Gazed JZ j* - ( W 

Into A People’s Home Without (w ^j|) ^A\ * 

Their Permission PT i ITi \f 


2708. Anas narrated that the 
Prophet 3 SH was in his house when 
a man looked in at him, so he 
lunged toward him with an arrow 
head, so the man backed up. 
(Sahih) 

[Aba ‘Elsa said:] This Hadith is 
Hasan Sahih. 

^ tjUaJL-Jl jl <a>- ^ 


^ :j|j£ Gilt - TV * A 

d\ • 1 1 t JS' k— 

* " " 

. 1 ^ 4*Jl ^ jS* Is 

«* s' 

iJl* [ : Jii] 

>\j 4^>- j>~\ j ' t£~i J*** 

. U ^ j jJai 1 ja 


t£U jJl l&U - Y V * ^ 


2709. Sahl bin Sa‘d As-Sa‘idl 
narrated that a man peeked in on 
the Messenger of Allah in one 



The Chapters On Seeking Permission 99 




of the apartments of the Prophet 
££i, while the Prophet had a 
Midrah (an iron comb) with which 
he was scratching his head. So the 
Prophet said: “If I knew that 
you were looking then I would 
have poked your eyes with it. 
Seeking permission has only been 
enjoined because of the sight.” 
(Sahlh) 

There is something on this topic 
from Abu Hurairah. 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahlh . 

T ^ 0 *1 . ^ t 0 jS* Cw jJiJ I l 


j|| 4) I J jl ^JpllJl 

M ^ yj 0J (jrr 11 ij J^r iri 

^ I J t <U.lj Lfj tjJlSxJ SljJl. 

UJI t <^L1 p ^ L^j OA*JaJ cLLl C~*1 p 

. .1 1 I ^jA J^>- 

?0 ' 4'j& 


lii [: 


y\ J15] 


-O V I t 


•c 


y>~ I j u <lJLp .* 

. [Y > oa : £ t *1 ^ * Y : ^ I] yh 

Comments: 

A person, whether a male or female, is sometimes in such a position at home 
that it is not allowed for anybody to look at him/her in that position; therefore 
the ShaiVah imposed this rule on every person, to ask permission before 
entering one’s own house and also that of others. 


Chapter 18. What Has Been 
Related About Giving The 
Saldm Before Seeking 
Permission To Enter 

2710. ‘Amr bin Abl Sufyan 
narrated that ‘Amr bin ‘Abdullah 
bin Safwan informed him, that 
Kaladah bin Hanbal had informed 
him, that Safwan bin Umayyah sent 
him to bring some milk, colostrum, 
and Daghabis [1J to the Prophet 
while he was in the upper valley. 
(He said): “I entered upon him 
without seeking permission nor 
giving Saldm. The Prophet ^ said: 
‘Go back and say: As-Saldmu 


U] - Oa 

0 a ji 11 


^ - YV\* 

J* if. 

* t / * < 

0 J, I » ^ ' o ✓ 0 ^ .| , > o ^ 

Ail I AP ^ j j^P U I ^1 {ji J ^<kP 

(jl *. 6 J^\ ^jj oJlLS" jl jljJW? 

* 

„ ^ ^ ^ ^ > 0 
Ijw? J pllij <^5 I 

c p £ ^ } 0 s’ * «. * 

tjlJLi.1 aIJlp :JU 

^llp %U I : Jaj I J Ias 


[i] 


Daghabis is the plural of Daghbus . They say it is the small snake-cucumber, or, an herb 
resembling asparagus with abase like grass which is drizzled with vinegar and oil when eaten. 



The Chapters On Seeking Permission 100 




4 Alaikum , may I enter?’” And that 
was after Safwan had accepted 
Islam.” (Hasan) 

‘Amr said: “Umayyah bin Safwan 
(also) informed me of this Hadltjt , 
but he did not mention that he 
actually heard it from Kaladah.” 

[Abu ‘Elsa said:] This Hadlth, is 
Hasan Gharib , we do not know of 
it except through the narration of 
Ibn Juraij. Abu ‘Asim also reported 
it from Ibn Juraij similarly. [And 
Daghabis refers to herbs which are 
eaten.] 


Zj>\ 

. ojJS {jA Ocw Ji . jljJW? 

,j^>- l J 15] 

* ' * * * * 


Ojb jj! [^j*..^ aiL*xi] ! j>£ 


Comments: * " 

Safwan bin Umayyah was the brother of Kaladah bin Hanbal from the mother’s 
side, and he was also the son of a notorious enemy of Islam and of the 
Messenger |g, Umayyah bin Khalaf, who eventually embraced Islam on the 
occasion of the conquest of Makkah, then he sent a gift to the Prophet, and he 
told of a practical way of meeting to the gift bringer, in accordance to Islam. 


2711. Jabir narrated: “I sought 
permission to enter upon the 
Prophet m regarding a debt my 
father owed, so he said: ‘Who is 
this?’ I said: ‘Me.’ He said: ‘Me, 
me.’ As if he disliked that.” (Sahih) 
[Abu ‘Elsa said:] This Hadlth is 
Hasan Sahih . 


: jj* & ijjd, t&U - rvu 

«* 

4)1 Xs- 

Js. oiiflil :JU J>\± 1* cjjioXJl 
^)) : Jl£ Jp oil ^ ^ M 
<fc ?!«ut Ul» :Jlii t uf :cJii ?«li* 



.ilJi e/ 

jii] 


t Ijl : jLai ^ :JIS lij :^Ij cjIjux^Ni j>- 1 j (. aJlp 


: &S* 


a* 


>Moo 


: ^ t T o * : ^ 


Comments: 

If a visitor cannot be recognised by the voice, and he is asked about 
identification, he should tell his name, because saying ‘me’ is not an 
identification or an introduction. 



The Chapters On Seeking Permission 101 


kjljVlj JIJUmVI kill 


Chapter 19. What Has Been 
Related About It Being Disliked 
To Return From A Journey To 
Ones Family At Night 


( h ilit 


2712. Jabir narrated that the 
Prophet prohibited them from 
returning to the women from a 
journey during the night. (Sahih) 

There are narrations on this topic 
from Anas, Ibn ‘Umar and Ibn 
‘Abbas. 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih . It has been reported 
through other routes from Jabir 
from the Prophet It has been 
reported that Ibn ‘Abbas said: 
“The Prophet prohibited them 
from returning to the women from 
a journey at night” He said: “So 
two men returned (during the 
night) after the Messenger of Allah 
had prohibited it, and each of 
them found a man with his wife.” 


^ 1 — Y\M Y 

9 " #“ 9 X 0 If I " -"'ox * >0 * | X 

u* clH <y. 

+ X X 

, 2-UJl jl 

(>Jj S** (Ji'j jr* 

^ JL^- Lu y\ Jli] 

jr? 

jrJ <j* (SJJ -Sit jr^ 

>l£ji r^L: jl jUi* ig M 

5^1 J>^j : Jli 


AP LoJ^J A*J Ijj Aj AL*P jL<Lv V * A /T .* I A?- ^>- I j [^^>Vs<g] : 

VM o : ^ t S^j I i oljjj Y V * Y : ( I) jL>- a>*>w>j 

^ A * * : ^ w j L>tJ I ] I LJ I ^ j aj <_£ j U^j Sfl au I j^p ^ jj L>- ^ ^ Y A : ^ 

^i] <^lj [ £ 0 * : £ jlaJI] ^Lp (jjl j [ U i /Y : a*j>J] ^>*p U S Y A *. ^ t 

.[rn 

Comments: 

If a person is returning from a long journey and the wife is not aware of his 
return, he should then not come home at night, because righteous ladies do 
not adorn and beautify themselves while the husband is on a journey. If the 
husband arrives suddenly and the wife is untidy, her clothes are unclean, hair 
is dishevelled it might create dislike in his heart, but if the arrival is known 
then there is no harm. 



The Chapters On Seeking Permission 102 




Chapter 20. What Has Been 
Related About Tatrib When 
Writing 

2713. Jabir narrated that the 
Messenger of Allah jgg said: 
“When one of you writes 
something, then let him Yutarrib it, 
for that is more conducive to the 
need” (Daif) 

[Abu ‘Elsa said:] This Hadith is 
Munkar , we do not know of it to be 
from Abu Az-Zubair except 
through this route. [He said:] To 
me, Hamzah is Ibn ‘Amr An- 
Nusaibl (a narrator in the chain), 
and he is weak in Hadith. 


^ X>U - (T * 

(T • ^ci\) 

** - rvu* 

o ^ j £ o 'ss.- os Is s' 

: if <• JZf if <>* 

tel 8 : JU Jj-ij <1)1 

AjU AjjXU L» US 

N X-Ji lii Jli] 

f [*uB] 

x > x 


Xp yt~\ iije aJj J ^ # D-l>- 

s 

. Ijl>- oJlxj fVV t : ^ t 4 j>-U 


Comments: 

The purpose is that the letter should be smeared with dust to dry the ink after 
having been written, lest the words should get effaced by folding or rolling 
and reading it will be hard. If the reading of a letter is impossible, how can it 
then be replied to? 


Chapter 21. The Hadith: “Put 
The Pen On Your Ear” 


d-X-] >L& - fXO 
” (y \ a4*jd JU jUiii 


2714. Zaid bin Thabit narrated: “I 
entered upon the Messenger of 
Allah $|§ while there was a scribe in 
front of him, and I heard him 
saying: Tut the pen on your ear, 
for that is more conducive to the 
scribe remembering.’” {Daif) 

[Abu 'Elsa said:] This Hadith, is 
Gharib , we do not know of it 
except through this route, and it is 
a weak chain. Muhammad bin 
Zadhan and ‘Anbasah bin ‘Abdur- 
Rahman (narrators in the chain) 


)l jlp £}jp - YVU 

Ij Ju iJ>^a t ^jp X>jL>rJl 

"x x " . /* 

S :JU ouli 

oi <j* ‘f*-* f 1 0* 
~j 4j i; l j ~>j 4ll j t _ s i c ' 

AjU iJui\ pill : Jj-aj 

.•juL 

-o jp lx* [ : <Jte] 

■ u y g 3^-? A>- lift I A3 

it. ax >a i x x* x x •ri'I * 8 *tfx> 

y i Xp (Jjrf Juij 





The Chapters On Seeking Permission 103 


are both weak in Hadith. , e , 

. Jlo I j j UJw2j 

. g ^ 

T'O^/T’.Ujw* ^jI *>-^lj old*]] \^J>U 

Y1^:^ Y o ^ / > : oLp^> j^JI ^ 0 ' 0ii Jjl ^i^JI 3iJ° o*J ^ 

/T . jU>-l ^1 xs> Iap- j La^-.y? jlwL*Li do-b»dJj jlilj ^ Ju>j >u»j <L~*i£’ jUiJ 

. j lx> .^.-o L>»^j-XJwk ^3 j^j YTV 


Chapter 22. What Has Been 
Related About Learning Syrian 


[*bf U] ^jU - (YY 
(YY AA>*dl) 


2715. Zaid bin Thabit narrated: 
“The Messenger of Allah#! 
ordered me to learn some 
statements from the writings of the 
Jews for him, and he said: ‘For 
indeed by Allah! I do not trust the 
Jews with my letters.”’ He said: 
“Half of a month did not pass 
before I learned it for him.” He 
said: “After I learned it, when he 
#§ wanted to write to the Jews I 
would write it to them, and when 
they wrote to him I would read 
their letters to him.” (Hasan) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. 

It has been reported through 
other routes from Zaid bin Thabit. 
Al-A‘mash reported it from Thabit 
bin ‘Ubaid [Al-Ansari], from Zaid 
bin Thabit, who said: “The 
Messenger of Allah #| ordered me 
to learn Syrian.” 

i IzSsJ I I lLo Jj>- 4j I jj i I 


U ^ Jp — TV ^ o 

Cf if cj Ji 
Cf. if <>. J* 

<*J ^JSu\ jl 4I1I yi I : Jli do U 

U ^Illj • J U j S j c— j US' oUJ5 

^ 'y Ui :JIS jp 

LII3 : J ii t J 

* 

dJi^ J] JiS" li] jli” AilLj 

. 3 ii> : «di 1 iSjj 

^ lii Jli] 

ji ^3 ^ *?. - ^ j* iri iJjj 

JIp Cj C ( jp ^jiwjpj/l 0 1 j j j ij t cj ti 

^j»\ : Jli c~>U ^ Jjj djLiVl 
. JLL I jl #2 4l)l Jj-jj 

tijb jj! 


. V ^ ^ ^ ^ c I 4 j i UjJ I jJ Iwdc- Y *1 1 0 ; ^ 

Comments: 

This Hadith proves that it is permissible to learn the language of the non- 
Muslims to understand their letters, messages and writings, and such type of 
individuals should be educated, trained and financed for the national cause 
and benefits; non-Muslims cannot be trusted at all, regardless of how they 
seem to be well-wishers! 



The Chapters On Seeking Permission 104 




Chapter 23. Regarding The 
Letters To The Idolaters 

2716. Anas bin Malik narrated: 
“Before he died, the Messenger of 
Allah jf| had written to Kisra , 
Caesar, An-NajashI, and to every 
tyrant calling them to Allah. This 
An-NajashI is not the one that the 
Prophet m performed the funeral 
Salat for.” (Sahth) 

[Abu ‘Elsa said:] This Haditji is 
Hasan Sahlh Gharib. 


^ - <rr 

(rr o 

jiU y> •j&J, - rvn 

ye- ye- L# ip-Sll -Up \£l>- : yjjyli 

4)1 J jl : uilJUo <jj 

ijb <■ Jl J l SrA J\ tiy 4^ 

t 4 1 ' esH Jb 

. [jg ^i] 4U ^jji 

jU-?- l-i* b ( _ # ^-;P Jii] 




: ©> b? 


Comments: 


. 4j ^ L»J>- ^ ^ ^ ^ 1 ^ ^ 


It is known from this Hadlth, that the disbelievers should be invited to Islam 
by writing as well. The Muslim rulers should invite the non-Muslim rulers to 
Islam, not necessarily on a one to one basis. This work may be performed by 
sending them authentic Islamic literature as a gift. 


Chapter 24. What Has Been 
Related About How One Is To 
Write To The People Of Shirk 


l*] >\j - (Y i 

(Y i J 4i& 


2717. Ibn ‘Abbas narrated that 
Abu Sufyan bin Harb informed him 
that Hiraql had sent for him while 
he was with a party of the Quraish, 
and they were trading in Ash- 
Sham, so they went to him.” And 
he mentioned the Hadlth and said: 
“Then he called for the letter of 
the Messenger of Allah ^ to be 
read, and it said in it: Tn the Name 
of Allah, the Merciful, the 
Beneficent. From Muhammad, 
Allah’s slave and His Messenger, to 
Hiraql the leader of Rome. Peace 
be upon whoever follows the 


!&£. - TVW 

* 

4)1 Jup 4i\ jCIp ; ^ 

Ul Ol ijl rj* Cip ^1 


4uJi J oi : o ^ y*~ cy. 

t 

\ ' * * 

s s s ' * * * * 0 s ^ f'-' 

IpS :Jli CojAil jSoj . 

Jji : aJ bU 4)1 

aJJ I C 



The Chapters On Seeking Permission 105 




guidance. To proceed:” (Sahih) 
[Abu ‘Elsa said:] This Hadith, is 
Hasan Sahih . Abu Sufyan’s name is 
Sakhr bin Harb. 


. KJuij IJol C ^JbgJl 


. " i • 1 r 

iJuj J->- i-i-* L » ^ 








dli] 


^y)[ ‘wiLS' : >l> tOlJui^Vl t^jUxJl 4j>- y>- \j 

. tj* wvr:^ t ~~aj -tijLJi <l*j 

Comments: 


JJ I J . 

aJlp 


This Hadith, is a guide that when writing a letter to a disbeliever, his position 
and status is to be considered, but the Islamic greeting As-Salamu Alaikum 9 
will not be written for him, rather ‘peace be upon whoever follows the 
guidance’ will be written. 


Chapter 25. What Has Been 
Related About Putting A Seal 
On A Letter 


^*2>" S'l> l* <«— — (TO 

^ 0 
(To ^>J|) 


2718. Anas bin Malik narrated: 
“When the Prophet of Allah 
wanted to write to the foreigners it 
was said to him: ‘The foreigners do 
not accept a letter unless it has a 
seal. So he had a ring made.” He 
said: “It is as if I am now looking 
at its whiteness in his hand.” 
(Sahih) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan Sahih. 


: j ^ l — YV \ A 

O s' ^ ^ s f a f S' > A A 

t o^ui I :^LJLk 

it 4b I ^ Sljf UJ :jJ 4UU ^ ^ 

'y jj .* aI ji 

. L>jL^- li a^Ip LllS 

■ {{ ?^ ijl ^ :Jli 

IJuL ^ JIS] 

* 


j I ilji UJ t Uj l>- I S Uj I ^yi : c-j L c ojj I j ^ LU I & ^ J L w » a>- 1 j : 

*1 o * ^ t ^ j I e I j jj aj ^ LJL& Jj>- ov /T * <\T : ^ t I ^yjj * — 


. *j obi 

Comments: 

For making a letter trustworthy, any reliable method may be adopted that can 
be trusted and relied upon; the methods of this reliability and trust may vaiy 
during various eras. 


Chapter 26. How To Give the 
Saldm 

2719. Al-Miqdad bin Al-Aswad 
said: “Two of my companions and I 
went and presented ourselves to 


JlS :< 1>K - (Yl 
(n a^Ji) 

4) l j»oP : ju^ - • TV ^ ^ 

^ o i J L i bjji>- : 


The Chapters On Seeking Permission 106 


o' J' 


the Companions of the Prophet jjg, 
for our hearing and sight had gone 
from suffering (hunger and thirst). 
But there was no one who would 
accept us. So we went to the 
Prophet 0 and he brought us to 
his family where there were three 
goats. The Prophet 0 said: ‘Milk 
these.’ We milked them, and each 
person drank his share, and we put 
aside a share for the Messenger of 
Allah 0. The Messenger of Allah 
0 came during the night and gave 
the Salam such that it would not 
wake the sleeping person, and the 
one who was awake could hear it. 
Then he went to the Masjid to 
perform Salat. Then he went for his 
drink and drank it.” (Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. 


& Ja J ^ ^ vLu 

lit c±»f : Jli ijJ-Sh p illiJl 

Jlp Lixii '^jA 

lljli t IiIIaj JJl 

Jia jUt lL Jli 

LSj ® JJUI t 

t ^5 4i)l J jjj 

U...LU JuJJt ^ J j 

L oUaJLlI V 

. 4j 4j I jju L» I 

lii [:^P jjt Jli] 

>» „ 


ij_X> T'OO:^ iojli.1 J ~aij iwiwill f ‘■A 4 jJ — a 4 ^y^\j ■ gjpv 

. . 4j S w^aJt ,V jUJL- 

Comments: ■ ^ ^ 

This Hadith, tells about the Prophet’s hospitality, etiquettes of night prayer 
and the way of saying Salam , it should not be so aloud that it awakens the 
sleeping ones and not so low that an awake person cannot hear. 


Chapter 27. What Has Been 
Related About It Being 
Disliked To Give The Salam To 
The One Who Is Urinating 


1 jS * l>" La <*_jU - (TV 

(TV <a>cS\) ^ J ***!! 


2720. Ibn ‘Umar narrated that a 
man gave the Salam to the Prophet 
0 while he was urinating, but the 
Prophet 0 did not return the 
Salam to him.” (Sahih) 

(Another chain) with similar 
meaning. 

There are narrations on this topic 
from ‘Alqamah bin Al-Faghwa’, 


j > r j ^ 

jjl I jj 


- TVT * 

f : Sf li 


✓ " * 's* % o & £ ^ 

\ toL^ip ^p 

J ^5 ^ J-^ J <-) i Jp 

. 0, jIji Jp ji 






J 5 ^ J 


> s ^ > 





The Chapters On Seeking Permission 107 




Jabir, Al-Bara’ and Al-Muhajir bin 
Qunfudh. 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Sahlh. 


' T ixt J. O ^ > > > B > 4 s > .'i* s 

. o y>*j I ol^dp y d) l>wa.l 1 

yl>-j y 

• tx 


* ' * , ' 


IJla [: 


jii] 


<■> <_£ jjii I j d-o-X>- /rv • : £ k — >\j i jJlwwJ A>- y>-\ j 

yl] jj U-j [£o/^ ylju> y ^jUJaJl] f-ljjuiJl y ^U-IIp y ^Ul yj ^ dij j 

.[W:^ ojh yl] Juki y ylfJlj [YVI/^ :asljjJl £^] [roT:^- c^U 


Comments: 

This Haditjt is evidence that a urinating person should not say Salam, and if 
someone else says Sfl/&ra he should not reply in this position; the same Haditji 
is also reported in the Book of Purification. 


Chapter 28, What Has Been 
Related About It Being Disliked 
To Say: “‘Alaikas-Salam” When 
Initiating The Greeting 

2721. Abu Tamimah Al-HujaimI 
narrated from a man among his 
people, who said: “I went looking 
for the Prophet jgg but I was not 
able to find him. So I sat down, 
and then I saw a group of people, 
and he was among them, but I did 
not recognize him. He was settling 
some matter between them so 
when he was finished, some of 
them stood up with him and they 
were saying: ‘O Messenger of 
Allah.’ When I saw that, I said: 
1 'Alaikas-Salam (upon you be 
peace) O Messenger of Allah! 
‘ Alaikas-Salam (upon you be 
peace) O Messenger of Allah! 
‘ Alaikas-Salam (upon you be 
peace) O Messenger of Allah!’ He 
replied: ‘Indeed “ Alaikas-Salam 
(upon you be peace)” is the 


ipu4* - (YA^^^I) 

(YA &m!I) iddi idp jju 


:*ii\ xs. d-d djb- - YVY \ 


t yl yP jJLd- 

M ddk & j4-j Id 

- ' * 

ip-fci j* y>j liU d.-idi d. c- jjii 

^ y itii J44? Vj 

dU !«I>I J Ij : I t a ■ si * .) <*»« 

J^3 i: idi- :dii tid 


djj 


idi. cjbi j^i; u f-dJi idi. t<ii 
^idp o}** : J li t^ijl lj (.YdJl 

:JUi y jit jli t «cdJl dd ^Y>dj| 
^•dJi : jid pidJi id! jd^ji iiii 
^ jU jil 

ciJLlpj c <ul : Jli 


The Chapters On Seeking Permission 108 




greeting for the dead.’ Then he 
came toward me and said: ‘When a 
man meets his Muslim brother 
then he should say: “As-Salamu 
' Alaikum Wa Rahmatulldhi Wa 
Barakdtuh (peace be upon you, and 
the mercy and blessings of Allah).” 
Then the Prophet gjjg responded to 
my greeting, he said: ‘And may 
Allah’s mercy be upon you, and 
may Allah’s mercy be upon you, 
and may Allah’s mercy be upon 
you.’” (Sahih) 

[Abu ‘Eisa said:] Abu Ghifar 
reported this Haditji from Abu 
Tamlmah Al-Hujaimi, from Abu 
Jural Jabir bin Sulaim Al-Hujaimi, 
who said: “I went to the Prophet 
#!” and he mentioned the rest of 
the Hadith. 

Abu Tamlmah’s name is Tarif bin 
Mujalid. 

jJU JA n<\: c ciLUlj fJ Jl 


. j j t \ j j 

U-* (Sjj [• y) 

if If y) 

& y\± %Jr 

. jJ ^ ^1? 


<y 


I ^ £*A£.‘^ tijb t 

■ 0 jf J A ^ ^ ^ t j L>- ^ I ^>-1 (Jj ^1? 4 J j 0 I \ \ I ^ Jai U*J I 

Comments: 

In the light of Shari'ah, \ Assalamu Alaikum 9 is said to both, alive and dead 
alike; as the Prophet would say ‘may peace be upon you, O the people of the 
house of the believing nation!’ 


2722. Abu Ghifar Al-Muthanna 
bin Sa‘eed At-Ta’i narrated from 
Abu Tamlmah Al-Hujaimi from 
Jabir bin Sulaim who said: “I went 
to the Prophet 3g and I said: 
6< Alaikas-Saldm (upon you be 
peace)’ so he replied: ‘Do not say 
“ Alaikas-Saldm ” rather say As- 
Salamu Alaik And he mentioned 
the story in its entirety. (Sahih) 

This Hadith is Hasan Sahih. 


l)f y ^ " TVTT 

jllp 

if JL^\ 

^41^ y. if 

: Jiii ^^IJI vldd :ci£ |jg ^1)1 
: Ji (JXIp Ji; 

+ s + , ' J ^ ^ t 



The Chapters On Seeking Permission 109 


4J ll VI kmJ \$ii I 


tjljVl JLv»] ^ f-L>- U t-jL t^LJJI ^j| o- j>-\ j I ^^j>u 

4 I ^>-1 Jjj jls» <ij Jjl ll i»lo-L>Jl j\aj I J V 4j jlip ^1 kj^o Jj>- ^ i * At ! ^ 

Comments: ' M/i : ^ UJl ™ 

This long incident is mentioned in chapter ‘lowering the lower garment’ in 
Sunan Abu Dawud , in which he told Jabir bin Sulaim many instructions and 
manners. 


2723. Anas bin Malik narrated: 
“When the Messenger of Allah 
would give the Salam he would do 
so three times, and when he would 
say a statement, he would say it 
three times.” (Sahlh) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Gharib Sahlh. 


ijJali i&U - rvrr 

* ^ * " 

~LP Jl I ~Lp U 
<U I ^0 U*j lL>Jj>- : ^JLoJl 4 AII *^-P 

: 4^ y? J* ^4^^ if- 

t 1 j*>U ^v-L>» ol5 <u 1 J yLj jl 

. uStf USUI ^55 lijj 

j*) Jii] 


Comments: 




. Ul jP 

h ’■{ ytj *» 

. 'Cp ^ (_$L>x-wrfj 


Saying the Salam three times is a Salam for seeking permission, when he 3 jg 
would ask someone’s permission and he could not hear the Salam the first 
time, or he did not answer for some reason, he % would then say the Salam a 
second time, in case of not getting an answer for the second time, he would 
say the Salam third time, if still there was no answer he would go back and he 
did not say the Salam more than that. 


Chapter 29. Regarding The 
Three Who Came To The 
Sitting Of The Prophet #| 

And The Hadith That They 
Would Sit In The Gathering 
Wherever They Wound Up At 

2724. Abu Waqid Al-LaithI 
narrated: “The Messenger of Allah 
was sitting in the Masjid and the 
people were with him when three 
people came. Two of them came 
near the Messenger of Allah 


iS&l J] 

(Y ^ [I^Jl 

: ll $Jl>- !^jl5ajSfl — YVY i 

* 0 ' os o'” ^ 

4A) I J-P J^P <5U La Ll»-X>- 

lJ Lr! <J^* ^ 

<U I (J j (1) I *• I jJ I j I ^jp i [ < J Us 


The Chapters On Seeking Permission 110 




and one went away. When the two 
stopped at the Messenger of Allah 
they said the Salam. One of 
them saw an opening in the circle 
so he sat there. As for the other 
one, he sat behind them, and the 
other one went way in the rear. 
When the Messenger of Allah jjg 
had finished, he said: 'Shall I 
inform you about the three people? 
As for one of them, he took 
himself to Allah so Allah took to 
him. The other, he was shy so 
Allah (had mercy) on him. As for 
the other one, he turned away, so 
Allah turned away from him.”’ 
(Sahih) 

[Abu 'Elsa said:] This Hadith is 
Hasan Sahih . 

Abu Waqid Al-LaithTs name is 
Al-Harith bin ‘Awf, and Abu 
Murrah is the freed slave of Umm 
Hani’ bint Abl Talib. His name is 
Yazld and it is said that he was 
actually the freed slave of 'Aqil bin 
Abl Talib. 


j £ ui; 5g| 

(1)01 Ju$\i 4 yb J0I s\ 4L* 

US j ilia 4 *^>-lj 4)1 J jJjj 

0aJl>- 1 Uli 4 UJLl* 4)1 
uij 4 l^S Ui>JI <j $\y 

I 1*1 j 4 p f 1 

^/1** : JlS 4)1 £jS Llis 4 U*1i 

jjli Uf ?sSGji ^ 2 ji ^ 

UA0-U ^Sl l5ij tftl SljU 4)1 J! 

^>“Sl 1 Ul J 4 4J* 4)1 

. (iJlp Jl)| 

ll» Jli] 

^ ijUJI iLil £OJI Jilj 

usJ k ?~J f' 

liJlJLj JjJj 

■ wJ> J 


. . . 4j Jl*S 4^JuJl 4(^jl>«Jl J>- \j t ‘uU ^ 

• ^ 4 ^ "I * /X : U» j^J ! ^ j U wo J j>- X WVq 4 ^ 4 

Comments: 

This Hadith, tells us that sitting in the religious gatherings is a means of 
nearness to Allah and it yields abundant rewards and virtuousness. The one of 
the three, who saw some space in the circle and filled it and sat nearer to the 
person in charge of the gathering, he achieved more nearness to Allah; as for 
the second person, when he saw no space in the circle, he felt ashamed for 
bothering people and creating disturbance in the gathering, or he was 
ashamed of leaving the meeting, or he walked away a little and then came 
back; but as for the third person, he went away and he did not join the 
gathering at all, so he became deprived of the reward and good. 

2725. Jabir bin Samurah narrated: : ~ 

“When we went to the Prophet M, . • * \\ \ 

ji ji 9^ if ‘Alt 



The Chapters On Seeking Permission ill 




each of us would sit wherever he 
wound up at.” (Da‘iJ) 

[Abu ‘Elsa said:] This Haditjt is 
Hasan [Sahlh] Gharib. Zuhair bin 
Mu‘awiyah has [also] reported it 
from Simak. 


if H if % & :Jli Vf 
. f uid 

I J-A [ 1 ^ JIS] 

\ ' > >*>*'* > ' • - «■ * ' r * i 

^djL*- 4 y oljj L^>w3j 

.[UJl] dU-. If 


y Uro: c 

dJL kl-J Jj>“ J 


! k— jL t k— oMl OjU JJ I A?-y-lj [^.tf . ftitwd] .’ ^gJS*u 

l I 0 -L>“ I Aj J L*_a IaJ I < 1 . 


Comments: 


.^m:(jL^i) jU 


It is known from this Haditjt that one should sit in a gathering wherever a 
place is available; unnecessarily stepping over the people’s necks or making 
someone get up from his place or to bother others is not right. 


Chapter 30. What Has Been 
Related About What Is 
Required For Gatherings In 
The Road 

2726. Shu‘bah narrated: “From 
Abu Ishaq, from Al-Bara’ - and he 
did not hear it from him - the 
Messenger of Allah passed by 
some people from the Ansar while 
they were sitting in the road. He 
said: ‘If you people must do this, 
then return the Saldm , assist the 
wronged, and give directions to the 
one who is on the route.” ( Sahlh ) 
There are narrations on this topic 
from Abu Hurairah and Abu 
Shuraih Al-KhuzaT 
[Abu ‘Elsa said:] This Haditjt is 
Hasan [Gharib]. 


> u .u u y - or* f^Ji) 
or* jJji J o4\$\ 

- Yvn 

\f fc ^j! iZJf Js> Sjli Jjl 

> <ul J j-i»j ol : j 

ylpli 0]® : (JLii 

^jLj\ \Jf\j 

■ 

< - J J 1 I JI3J 

t Y AY /£ 1 wUj>-I a?- j>-\j 


Jdl A*j Lj J Aj V * ^ l Y ^ ^ 

^ ^ £ Y ^ t'lYY^: ^ t L>*J I jjp A>dJ ^ ^ ^ 0 Y* : ^ c u L.>- I 

[^U:^ ci>Jl \y^A l A U : ^ ^ I ^ LJ I 

. [f A 0 /*\ . I] lyd I «j 

Comments: L - r 

This Haditjt guides that sitting on the pathways unnecessarily is not allowed, 


The Chapters On Seeking Permission 112 




but if it is unavoidable, due to some reason, then it demands some manners, 
of which only three are mentioned here: a: Answering those who say Salam ; 
b: If any wrongdoing is noticed against someone, it should be stopped and the 
victim should be helped; c: If one asks for directions or one is lost, he should 
be guided and told the route. 


Chapter 31. What Has Been 
Related About Hand Shaking 

2727. Al-Bara’ bin ‘Azib narrated 
that the Messenger of Allah m 
said: “No two Muslims meet each 
other and shake hands, except that 
Allah forgives them before they 
part.” (Day) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Gharib as a narration of 
Abu Ishaq from Al-Bara’. This 
Haditji has been reported from Al- 
Bara’ through other routes. [Al- 
Ajlah (a narrator in the chain) is 
Ibn ‘Abdullah bin Hujayyah bin 
‘Adi Al-Kindl]. 


( jj\j ^ : k— 


£l>* Lo - (T \ 

(T ^ L^LqJI 

j & jdi - rvrv 

* > 
jlIp Gjl>- : N la 

^J\ J>\ 

: 4 jl JIS : Jli *IJJl 

^ 1 j Lsd ^ (_) LjJj ^ 

. jl Jls Ud 2*1 
U»J y) J 15 ] 

if L#i' 

a* js* <>; iSjj i&j 

tJsJ. Ji &\ $ ji Qr %1 ;i;?l 

■ J>\ 


tijb A 1 A; * ’ Z 3 OaUm.}] 

. ^yCS> j 1 *» I I 0 Jl>vJU j I TV * T . ^ t 4J>- U 

Comments: 

Musafahah is derived from Safhah which means ‘palm of hand’; Islamically it 
means joining or touching two palms with each other. This is also a way to 
express love, delight, respect and honor at the time of meeting, that hands are 
shaken warmly when offering the Islamic greeting, and it fulfills the 
mentioned objectives of the Islamic greeting. 


2728. Anas bin Malik narrated 
that a man said: “O Messenger of 
Allah! When a man among us 
meets his brother or his friend 
should he bow to him?” He said: 
“No.” He said: “Should he 
embrace him and kiss him?” He 
said: “No.” He said: “Should he 


:4>l iCi- &jJ- :ju)S. - YVYA 

jJJU I <Ull Julp lioJtjj 

iL ji^Jl !4 jI U :jJ-j Jli : Jli 

: (Jli 1 4jjjJuj j\ olJ-l 

Ju>-d : Jli : Jli illijj ’.Jli 



The Chapters On Seeking Permission 113 




take his hand and shake it?” He \ , 

said: “Yes.” (DaiJ) ■V^ :Jli 

[Abu ‘Elsa said:] This Haditji is . 14* : y\ Jli] 

Hasan Sahih. 

{j* rv * Y : ^ < — -» Lj te-oVl i4>-U 4>- j?- I j oll^J] I 

J I 0 jz&j Jl >. jJfc j 4j <L)I~L^P 4 1 Sa V>- 

Comments: <u ^ 

This Haditji proves that bowing is not allowed when meeting, and if bowing 
when greeting is not allowed, how then can it be permissible to touch the 
knees and feet. 


2729 Qatadah narrated that he 
asked Anas bin Malik: “Did the 
Companions of the Messenger of 
Allah |g use to shake each other’s 
hand?” He said, “Yes.” 

[Abu ‘Elsa said:] “This Haditji is 
Hasan Sahih.” 


:<i)l \jajL - YVY1 

* v* ^ ^ 

^ cJl5 : til Uli 

. : Jli 4)1 J^j 

. IJLa [ : jljp Jli] 


. 4j *IY*I^T:^ t A>rj L s a J I s J L 

Comments: 


: e> 5 


The Haditji of Abu Dawtid informs that the people of Yemen particularly had 
the good habit of shaking hands, from which the Companions learnt and the 
Prophet also commanded to do so; hands may be shaken at every meeting. 


2730. Ibn Mas‘ud narrated that the 
Prophet jg said: “Taking hold of 
the hand is from the completeness 
of the greeting.” {DaHf) 

[There are narrations on this topic 
from Al-Bara’ and Ibn ‘Umar]. 

[Abu ‘Elsa said:] This Haditji is 
Gharib. We do not know of it 
except as a narration of Yahya bin 
Sulaim from Sufyan. I asked 
Muhammad bin Isma‘11 about this 
Haditji and he did no consider it to 
be preserved. He (Abu ‘Elsa) said: 
“To me, he only meant the Haditji 
of Sufyan, from Mansur from 
Khaithamah, from someone who 


YXJ. ’j, xJ-\ i&U - rvr* 

tjLyL-/ jjj 

* 

Jrf* if 4 if if 

' ' * + 

£*3l r uf -yj : Jli g§ 

,«jdi iiSn 


■ ly& & tW -ai j>'i\ 

I-La_j y] Jli] 

‘(*4^* if. JyA. iif 

^ "j £■ J-P-U^l -Ls+ji-4 oJ iij . (j La. M 

ijlij t li? 0 c Jl>J I IJLa 

t jj ', 0.' a /jp t (j ^JZS' ^Ijl Loj| 


The Chapters On Seeking Permission 114 




heard from Ibn Mas‘ud, from the 
Prophet jjg who said: There is no 
conversing at night except for the 
one who has performed Salat or the 
traveler.’” Muhammad said: The 
Hadithr. “Taking hold of the hand is 
from the completeness of the 
greeting’ was only related from 
Mansur, from Abu Ishaq, from 
‘Abdur-Rahman bin Yazid or 
someone else.” 

IXs* X*s>- \ Y 1V1 /V : ^ ^ Jp jjI as* [uL >^ oitwij] 

^J] ^lj [o jJ-J Y A^ / l ^^S*\ P-ljdl Jf' & J J * 4-j 

J»\j ; ^ ^ ^jlSj : " ^Jl ... ji Lw* j 1 Ml ^^~*M " : Jc* & [oJL>- 1 


* S 1 1 " * e ' ' 0 [ * ° ^ * '' ® * 

J** J* 

. « jsLlJa j\ Ml y^> M» :Jli jig 
» - , -V * * - > v 

jp t Jfi> iJjji Uj Jj . -U>«» J 13 

j' ^djd °u* 

.jdb iiSfl f US ^ : Jl5 


2731. Abu Umamah narrated that 
the Messenger of Allah said: 
“From the completeness of visiting 
the ill is that one of you place his 
hand on his forehead” - or he said 
- “on his hand, and ask him how 
he is. And shaking hands completes 
your greetings among each other.” 
(Paif) 

[Abu ‘Elsa said:] This chain is not 
strong. Muhammad said: 
“‘Ubaidullah bin Zahr is 
trustworthy, and ‘All bin Yazid is 
weak.” Al-Qasim is Ibn ‘Abdur- 
Rahman and his Kunyah is Abu 
‘Abdur-Rahman. He is trustworthy. 
He was the freed slave of ‘Abdur- 
Rahman bin Khalid bin Yazid bin 
Mu‘awiyah, and Al-Qasim was from 
Ash-Sham. 


llU : JjjZ - rvn 

* 

4JJ 1 /^P v — J y I /y {_y***- i ! AUl J-P 


^lill j* cljjj ^ ^p 

^1 i>fj] ij 1 ) J* 'h* LJ*} 

jo Up : JU ASi I J yAj j! [ AlP 

“ A«^.y>- ^1 p oJj +\s* I l) 1 1 

t jA A-jUS" aJ UwJ — 


. ® A>sJ l.Ao. 1 1 |^L 

[(^u^p jii] 


> 1 * * C ^ 0 ill | ^ O'-" ^ i ^ ^ lli 

P J C AA) J Ai) I JUPJ : J li 

Jop I JJ*1 Ullj fc 1 

AAj ^ 1 

Jd ^3d Ji J>. o**j ^ ^J°y ys 




JuP ^ Aj lljUJl ^ijlJLp Jj>- Y 1 • jo : X>j>- 1 a>“ yP lj [»_&.« ./? 

. U5 ^ Jpj ^ AWl 

Comments: ' 

Placing the hand on the forehead of a patient or holding his hand, is an 



The Chapters On Seeking Permission 115 


wlaVlj $Us5*¥l wljil 


expression of love, kindness, affection and warm feeling; and asking the 
patient about his health and illness is a sign of encouraging him. 


Chapter 32. What Has Been 
Related About Hugging And 
Kissing 


U - err jWfocJi) 

(VY 4 JL 2 JI j <U>UL«J| 


2732. ‘Aishah said: “Zaid bin 
Harithah arrived in Al-Madinah 
while the Messenger of Allah 
was in his house. So he went and 
knocked at the door, so the 
Messenger of Allah £g| stood 
naked, ^ dragging his garment - 
and by Allah! I did not see him 
naked before nor afterwards - and 
he hugged him and kissed him.” 
(Pay) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Gharib , we do not know of 
it as a narration of Az-Zuhri except 
from this route. 


: ^ iUi - rvrr 

if 

if Ji hf if L if^ 

J ojuJI ajj l>- y Jjj : oJ li 

<_s~! ^ 

olj L« aIjIj au I (JjJvj 

. <£ij 4i^pu Ilk j 'yj a115 

j>] jii] 

w ^ hi & * 

. A>- aj I !Jxi 


♦ aj fji iy* tTA/t:^Li*Jl ^>-f 1 j [i^jLjw? o^L^j] : 

Comments: 

Embracing one another after returning from a journey is permissible and the 
forehead may be kissed out of love, kindness and affection. 


Chapter 33. What Has Been 
Related About Kissing The 
Hand And The Feet 

2733. Safwan bin ‘Assal said: “A 
Jew said to his companion: 
‘Accompany us to this Prophet.’ So 


4 AI 3 ^ U - (VT ^>ocJl) 
(YT aa>*iII) j$\j jJl 

li y\ i£U - rvrr 

£f 4 <L« LX» I y \j 


^ They say that the meaning of naked here is that he was not wearing his Rida’ or upper 
wrap and it was that which he was dragging. So the area between the navel and knees 
was covered. See Tuhfat Al-Ahwadhl 


The Chapters On Seeking Permission 116 




his companion said; ‘Do not say: 
“Prophet”. For if he hears you (say 
that) then he will be very happy.’ 
So they went to the Messenger of 
Allah |3| to question him about 
nine clear signs. So he said to 
them: ‘Do not associate anything 
with Allah, nor steal, nor commit 
unlawful intercourse, nor take a life 
which Allah has made prohibited, 
except for what is required (in the 
law), nor hasten to damage the 
reputation of one of power so that 
he will be killed, nor practise 
magic, nor consume Riba , nor 
falsely accuse the chaste woman, 
nor turn to flee on the day of the 
march, and for you Jews 
particularly, to not violate the 
Sabbath.’” He said: “So they kissed 
his hands and his feet, and they 
said: ‘We bear witness that you are 
a Prophet.’ So he (^) said: ‘Then 
what prevents you from following 
me?’ They said: ‘Because Dawud 
supplicated to his Lord that his 
offspring never be devoid of 
Prophets and we feared that if we 
follow you then the Jews will kill 
us.’” {Hasan) 

There are narrations on this topic 
from Yazld bin Al-Aswad, Ibn 
‘Umar and Ka‘b bin Malik. 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. 


1 4^1** ^ \ Ji*P c S jA 

: j <J li : <J15 Jtlp <jl ja^> 

N IJL* ^J\ IL 

t ^yS' \ j\ aJ o \£ 

toNLls auI &LS 

t a!> L> \ jS (J Las c o ILj 

1 jJLuj <, \ j2~j Nj 

Nj Nj t aLaJ j IkUL ^ j 

IjJjJ Nj 1 jiJul Nj t U^3l 

Si i Lj»Li j ji^kii 

ajJj I jJLas ; <JLS . iJl ^s IjjoJ 
L»3® : JLs . dL \ ; N Las t jj 

o[ : IjJli : 3 Ls ? « <1)1 

iyt J'jj N 

J>\j J>_ ijj ^3 

• 4^ oi 'j** 
&J- 1.JJ- \sX JS Jli] 


if* x 


( Jl t £ * AY* : ^ i ^ ^ ^ /v : a>- 

M ^ xjj ^ c-jUI * <i u-ru- 5 ! ^ V ‘ 0; C 

4-sj t V : ^ t ^ *—9 J* j*j \ V ^ l y> S’ U ^ / 1 : -u^l] 

. AA>»j ^5 L 5 " A>- k-iL)L« 



The Chapters On Seeking Permission 117 




Comments: 

The Jews mentioned two reasons for not believing in the Messenger of Allah 
M and both are false. Because the Torah and Zabur (Psalms) both made 
mention of the back and the seal of finality of the Prophet gji. Numerous 
Jews believed in the Prophet followed him and they were not killed. 

Chapter 34. What Has Been ^ U - (Vi ^^Jl) 

Related About “Welcome” " 

(rt itoJi) 


2734. Umm Hani’ said: I went to 
the Messenger of Allah |j|§ during 
the Year of the Conquest, and I 
found him performing Ghusl, while 
Fatimah was screening him with a 
garment. She said: “So I gave 
Salam and he said: ‘Who is this?’ I 
said: ‘I am Umm HanL’ He said: 
‘Welcome Umm Hani’” (Sahih) 

He said: So he (the sub narrator) 
mentioned the story in its entirety 
in his narration. 

This Haditji is Hasan Sahih. 


- rvrt 

'■Jj* f 1 «_J> ^1 

*£As>-y j*lp <ul J y^J 

: cJli 

> fr -•'£ . s o o S / 

1*1 Ul : cJj ?WoJla : Jlii t 


: Jli 




: Jlii 


^csi L 


. 'LL jl? Jl>sJ I ^3 ^jS” jj 


* 

i ^ (w^lj c 

<■ ^ ^ T j \ \ I y*j *V l* 

Comments: 


+ , * . ' t * i' * 

. lJUh 

■>b J* 14 : gLP" 

rri: c rov: 


C 

C 


When a visitor comes, Ahlan wa sahlan wa marhaba (most welcome) is said to 
express love, compassion, respect, honor, delight and joy. Therefore different 
words are used in various languages. It is a proof that it is a natural and social 
custom upon which all the people act. 


2735. ‘Ikrimah bin Abl Jahl 
narrated: “The day that I came to 
him, the Messenger of Allah jj{| 
said: ‘Welcome to the riding 
emigrant.”’ 

There are narrations on this topic 
from Buraidah, Ibn ‘Abbas, and 
Abu Juhaifah. (Da ( if) 

[Abu ‘Elsa said:] The chain for 


yij j; i °s - rvro 

a y° Lowij>- : I^J 15 c <x >- 1 j 

y yi I p 

Jli : Jli t y ^jP 

L-^.S' Ij Lj>~ ^y 40 I J y^j 

. « yr[yJ>\ 



The Chapters On Seeking Permission 118 




this Haditjt is not correct. We do 
not know of its like except [from 
this route] as a narration of Musa 
bin Mas‘ud from Sufyan. Musa bin 
Mas‘ud is weak in Haditjt. [This 
Hadlth, has been related by ‘Abdur- 
Rahman bin Mahdl from Sufyan 
from Abu Ishaq in Mursal form, 
and he did not mention “from 
Mus‘ab bin Sa‘d” in it. This is more 
correct. I heard Muhammad bin 
Bash-shar saying: “Musa bin 
Mas‘ud is weak in Hadit_h” 
Muhammad bin Bash-shar said: “I 
wrote very much from Musa bin 
Mas‘ud, then I abandoned him.” 


J* if)^ *'A'f {j* i/J 


°u* if. if 

if 

J Up [^JUjJL>*J| LL&] iSJJJ t ! 

f 9 x c K . > o - ? ox >0 ' a «ti 

>» „ i „ { 1 ^ o x 0. 

^ 1 lJ-Aj . I 

. *. > 0- >* x > .V 

y* . (J jA) j L-vJ 

I jfS Cx^iS” j : jLJL> ^ <JLS . 


^ixC $1 > » ' 0 , > « ' 

. ^y> j* 

4j>ow?j <j ^ y> lIxj-Ip- ^ X £ Y /T : ^ yMj [ui^ eiU**j] ! gd j** 

y ^ J-jt if. L5^- 

^ jjSUjJI] 5-^^j if u?*J # lS >**' VJ 

4jL>c>’ [>V:^ > T^A toV:^ [Y®A:^ tdJlJlj 

.V\ J>\ x* <uij T^0 t ru :^X3l ^ 


Comments: 

The Prophet ^ called ‘Ikrimah ‘an emigrant’ while the victory over Makkah 
had been achieved, because due to the enmity to Islam on the occasion of the 
conquest he fled to Yemen, which was an infidel country. His wife went after 
him, she made him understand and brought him back to the Prophet. As he 
arrived, the Prophet ig expressed his delight and joy saying ‘welcome to a 
riding emigrant’; because he embraced Islam and emigrated back to the land 
of Islam. 



The Chapters On Manners 


119 


0V1 


In the Name of Allah, 
the Merciful, the Beneficent 



41. The Chapters On 
Manners From The 
Messenger Of Allah ^ 


wjVi hi il^ii - (n 

(. . . <u>*iJl) Mill 


Chapter 1. What Has Been 
Related About Replying To The 
One Who Sneezes 


£l>- U — o 

(TO ^UJI 




2736, ‘All narrated that the 
Messenger of Allah ^ said: 
“There are six courtesies due from 
a Muslim to another Muslim: To 
give Salam to him when he meets 
him, to accept his invitation when 
he invites him, to reply to him 
when he sneezes, to visit him when 
he is ill, to follow his funeral when 
he dies, and to love for him what 
he loves for himself.” ( Daif) 

There are narrations on this topic 
from Abu Hurairah, Abu Ayyub, 
Al-Bara’ and Abu Mas‘ud. 

[Abu ‘Elsa said:] This Hadlth is 
Hasan , it has been related from the 
Prophet through other routes, 
and some of them (scholars) have 
criticized Al-Harith Al-‘Awar (a 
narrator in the chain). 


y\ i£U : Sili t&U - Yvrn 

^ 4i! J yZ>j Jli :JU p ^p 

H & fa- r^ 1 J* 

{jA zP lil AlLtjj t o IpS lil c 

: i " n it - ^ 

. U aJ J 




S.}Lp ^3 *L>- lo e-tlj tA>-La ^>1 diljw-yj] ! J 

& 1 j^>J I <up Y^IY:^ t ljuw? 4j j> Lxa ^jp ^£YT:^ 

0-ij [YA^:j;l] [Yvn^l] ^ [Yvrv:j;l] J\ ^ «^ui 


U*' 


‘Jj** o* 


y\j YY £: c c^UUI^ >p J j I mw) I] . 

• f > ir£ : r 



The Chapters On Manners 


120 


oijii 


Comments: 

There are some matters that take place in the daily life of Muslims, and they 
are a means to express a Muslims’ mutual relation, love, compassion and 
affection and due to the performance of these matters, the mentioned 
characteristics also increase and flourish. Therefore such matters should be 
cared for extraordinarily. 


2737. Aba Hurairah narrated that 
the Messenger of Allah ^ said: 
“There are six things due from the 
believer to another believer: 
Visiting him when he is ill, 
attending (his funeral) to him when 
he dies, accepting his invitation 
when he invites him, giving him 
Salam when he meets him, replying 
to him when he sneezes, and 
wishing him well when he is absent 
and when he is present.” (Hasan) 
[He said:] This Hadlth is [Hasan] 
Sahlh . Muhammad bin Musa Al- 
Makhzuml [is from Al-Madlnah] 
and he is trustworthy, ‘Abdul-‘AzIz 
bin Muhammad and Ibn Abl 
Fudaik reported from him. 


: J— 






rvrv 


c/.' <y. 

^ J .'JU 

t ^ j. & jA : (J 1 

toLpO ISl 1^1 

4J lij. ‘cLtJj tAlaJ aILp 

. lil 

. [ : (J 

•♦•»£ r * . ^ "1 > ^ } > 0 ^ fi s > s 

wUj Ij^UJ 

f > 0 .^ > • "j, V" ■" 

eg' <y.'j o< jO* 3 ' ^ ** 

t0 >* 


t ^ ^ ^ c 0 V / £ : ^ L-jJI 

. (flj-pj ^ A 0 / A : I ^ J Aj ( ^p 


Chapter 2. What The Sneezing 
Person Says When He Sneezes 

2738. HadramI, the freed slave of 
the family of Al-Jarud narrated 
from Nafi‘: “A man sneezed beside 
Ibn ‘Umar and said: ‘Al- 
Hamdulillah Was-Salamu Ala 
Rasulillah. (All praise is due to 
Allah, and peace upon the 
Messenger of Allah)’. So Ibn 
‘Umar said: ‘I too say >1/- 
Hamdulillah Was-Salamu Ala 


JjJL l a - (T 

(ri ^^JaP \l[ 

&i>- : eJdolo &!>. — TWA 

[<>0 Jy ^ 

of • Jf 

0 * 

Ulj 43b :<jUi i^»-p 

: J ^3 \ U I j : cJ l AS t 4JJ I (J ^Lp 

C AJLi I ^Lp 4)d JLw>*Jl 

Ol L^-Lp C 4b i Luip 



The Chapters On Manners 


121 




Rasulillah, but this is not what the 
Messenger of Allah jg taught us. 
He taught us to say: “ A l - 
Hadmulillah \ Ala Kulli Hal (All 
praise is due to Allah in every 
circumstance)” {Hasan) 

[Abu 'Eisa said:] This Hadith is 
Gharib , we do not know of it except 
as a narration of Ziyad bin Ar-RabI'. 


.Jl>* JS" Jip iUJl 
^ 11 a yS Jli] 


^Ijj Yl't l Y 1 o /t ; I .* 

Comments: ^ 

It is proven from this Hadith that the Companions 4 would consider this 
supplication adequate for an occasion with the same words as taught by the 
Prophet, they would never allow an addition into the supplication even 
though it may have been something good and admirable. 


Chapter 3. What Has Been 
Related About How To Reply 
To the Sneezing Person 


£l^>- Li - (T 

(rv 4i>rjJi) jjJsUJI 


2739. Abu Musa narrated: “The 
Jews used to sneeze in the presence 
of the Prophet hoping that he 
would say: ' Yarhamukumullah (May 
Allah have mercy upon you).’ So he 
said: ‘Yahdikumullahu Wa Yuslihu 
Balakum (May Allah guide you and 
rectify your affairs).’” ( Sahih ) 

There are narrations on this topic 
from 'All, Abu Ayyub, Salim bin 
'Ubaid, 'Abdullah bin Ja'far and 
Abu Hurairah. 

[Abu 'Elsa said:] This Hadith is 
Hasan Sahih. 


Lo j^>- : ) lL 




ju^ - rvn 


lH 1 Ji L * 1 if <y. 

: Jli (^1 if 

jl j yrjt Uj— J^Lo 

* 1 ) I ® : J y£± <. I 

. ^Ls*aj j 

JUj <yy\ j Q* J* 

i ^ 

■ t'y'jf d'j ^1 ffj ^f J>) 

i^- liA y] Jli] 


0#rA: C 


v nS \ <. > L 


Ojb J,\ ^>1 J 




■*£ o j-p j 1 *o^>**^ ^ Y *t A / 1 . i+S L>*J I jjp L ^ j ^ iS J 1 O Luu» jl?- 

Jup pJL*j [ Y V £ ^ L] lpjjI j^lj [ YV ^ o ; ^ t 4 j*-U Y V M L ] ^ LJ l 

.[nYYt: c c^jUJi] 5^ [Y*$/1 :ju* 4] ^ t Tv ^ 'Jkl 



The Chapters On Manners 


122 




Comments: 

This Hadith guides that if a non-believer sneezes in the presence of a believer, 
the believer should not say Yarhamukallah * (may Allah have mercy on you). 
Instead, the supplication for his guidance and Faith may be made. 


2740. Salim bin ‘Ubaid narrated 
that he was with some people on a 
journey, and a man among the 
people sneezed and he said: “ As - 
Salamu Alaikum (peace be upon 
you).” So he (Salim) said: “ Alaika 
Wa Ala Ummik. (Upon you and 
upon your mother).” It seemed as 
if that bothered the man, so he 
said: “Indeed I have not said 
except what the Prophet said; a 
man sneezed in the presence of the 
Prophet and said: As-Salamu 
Alaikum (peace be upon you)’ so 
the Prophet said: ‘ Alaika Wa 
Ala Ummik (Upon you and upon 
your mother). When one of you 
sneezes then let him say: “ Al - 
Hamdulillahi Rabbil-Alamin (All 
praise is due to the Lord of all that 
exists)” and let the one responding 
to him say: Yarhamukallah (May 
Allah have mercy upon you)” and 
let him reply: Yaghfirullah Li 
Walakum (May Allah forgive me 
and you both).” (Da‘if) 

[Abu ‘Elsa said:] They differed in 
reporting this Haditji from Mansur, 
and they have entered a man 
between Hilal bin Yasaf and Salim. 


JL>- : 0 ^ — Y VI* 

jLiJ- U y\ 

t jx) 1 j l S' 4 1 J uIp 

: jUi ^j-a Jl ly 

jl >-j jdd jfei . 1 : Jlii 

Jl3 U ^1 Jit Jl d :Jlii 4*J£ J 

:jd |g i§ jd 

idd :jg| ^Jl Jd 4^U f*Ul 

: jidi 1SI ciuf 

4 jj 4) 

4)1 4 4s I : dp 

• (< ^j 

IJLa [ ! JIS] 

* ^ O'' 0 , o 

Os? o* d 

* d Lvj 


>Ij t*- oMl c^jl^ I [uOw? o^Ljw»l] : 

Jj>-j o^j jOj ^ aj j yjuA y o * Y* ^ ^ 

. YlV/UpSUJl 415 4j^>^ 

Comments: 

Hafiz Ibn Al-Qayyim said, the Prophet indicated towards two things by saying 
'and upon your mother’: the person uttered Assalaamu Alaikum 1 for an 



The Chapters On Manners 


123 


urti 


inappropriate occasion, as the saying of the Prophet 'upon your mother' does 
not agree with the circumstance; or he indicated towards the person that 
you are unfamiliar, you were not taught and trained; and also according to the 
saying of some people, 'did your mother teach you this!? ’ 


2741. Abu Ayyub narrated that the 
Messenger of Allah jg said: “When 
one of you sneezes let him say: ' Al - 
Hamdulillahi \ Ala Kulli Hal (All 
praise is due to Allah in every 
cirumstance).’ And let the one 
replying to him say: ' Yarhamukallah 
(May Allah have mercy upon you).' 
And let him say to him: 
' Yahdlkumullah Wa Yuslihu 
Balakum (May Allah guide you and 
rectify your affairs).’” (Da^f) 

(Another chain) with similar 
narration. 

[He said:] This is how Shu'bah 
reported this Hadith, from Ibn Abi 
Laila, and he said: “From Abu 
Ayyub from the Prophet jg.” Ibn 
Abi Laila was confused in this 
narration, sometimes he would say: 
“From Abu Ayyub from the 
Prophet jg” and sometimes he 
would say: “From 'All from the 
Prophet gg” similarly meaning. 

(Another chain) from 'All from 
the Prophet jg with similar 
meaning. 


- rvn 




Uj Jb>- 




L?) h* oi ^ 

lil* :J15 <u>l J jLj ol 
JXJ j t J L>- JS Jlp JlL>J I *. Jills 
j* : JiJj tfiSbl] aIIp ^JJl 


. K^SllLi j <ul ( *djJl£j 

> o > S , J ^ > t | > 0 * 4 * > ' 

Uj Uj>- \ I Uj 


' y " ' %, > > * 

wji ^1 jAxs>- 

.o>4j* 




jJl>J| 11a (jjj I 1 £a [: Jli] 


• csl i U 4’J^ 1 Iff- Jl»j jJl 

11a ^3 <L > jlSj 


^ o ^ ># > o > Z s > I'i 1 * ' 

^J>XJ j LIo Uj JU>- 


^ 15 i jj I ' 

•f ^ ^ " £ > i 

oil jp Olka) I 

if & Ij* ‘ Jy J ji 4 ^ 0 * 


. 0 J->?J 


1 6^)1 


Ixj (»i^jJL>- ^ T ^ [uLa>^ j 

jAj 1 JL>- rv ^ 0 ' ^ c lo I a Ijjj 0 ^ ^ ^ (, LiaJ I UJ— j> ^ jAj Aj 

y> VV \ & \ ^ u5^ U* ^ ^ j L>il I l!*jJL>-j ^ 



The Chapters On Manners 


124 




Chapter 4. What Has Been 
Related About The Obligation 
Of Responding To The One 
Who Sneezes And Says “Al- 
Hamdulilldh ” 

2742. Anas bin Malik narrated 
that two men sneezed in the 
presence of the Prophet he 
responded to one of them and did 
not respond to the other. The one 
who was not responded to said: “O 
Messenger of Allah! You 
responded to this person and did 
not respond to me?’ So the 
Messenger of Allah gjg said: “He 
praised Allah while you did not 
praise Him.” ( Sahlh ) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahlh [And it has been 
reported from Abu Hurairah from 
the Prophet ig]. 


^ U - ( i 
(X A 

UU \'j£ J\ UU - YV1Y 

i^y. Cj* ^ <1) d 

jup 1 d.lgp d I : 

ju* jj; uiim diii 

lli cJi !<3bl U 

ju->- <ul ci Jlii 

. ® dJj <11 1 

IJla l ‘ jj\ Jb] 

<d^ V-S* l/} h* h$JJ 


U-j-u- t ^pjpUij juj>J 1 4^-oVl t t aJlp jiia : 

*jtj* u5 j ♦ <j dLod«^ U.jU>- 4 j <~~p dLi**’ 

.[^Y: c 4^>Jl c-oVl ^ nA/Y:ju^l] 

Comments: 

He who thanks and praises Allah after sneezing acting upon the saying of the 
Prophet 2H should be given a supplication of good according to the Sunnah. 
He does not deserve the supplication, if he does not say ! Al-Hamdulilldh 9 (all 
praise and thanks are due to Allah); if he is ignorant he should be taught. 

Chapter 5. What Has Been > , e „ ^ „ > „ 

Related About How Much U - (o 

Response Is Given To The (r <\ ^0 LUJ| 

Sneezing Person ^ 


2743. Iyas bin Salamah narrated 
from his father: “A man sneezed in 
the presence of the Messenger of 
Allah while I was present, so 
the Messenger of Allah #| said: 


CyJi\ :[^ ^ - rvtr 

* 

LJ ^jS' j^hs' ^ J>s* : <u I -Up 

-Up J>-j ^j,daP ! (J li 4 *j I ( v^P 4 
<ui I (jLi? 4 UaL£ U \j 


<11 1 djfsUH J 



The Chapters On Manners 


125 


dn wi>ii 


‘ Yarhamukallah (May Allah have 
mercy upon you).’ Then he sneezed 
a second and third time. So the 
Messenger of Allah said: ‘This 
man is suffering from a cold.’” 
(Sahih) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Sahih. 

(Another chain) from Iyas bin 
Salamah from his father, from the 
Prophet with similar narration, 
except that he said to him the third 
time: “You are suffering from a 
cold.” 

[He said:] And this is more correct 
than the narration of Ibn Al- 
Mubarak. Shu‘bah reported this 
Hadith, from ‘Ikrimah bin ‘Ammar 
and it is similar to the narration of 
Yahya bin Sa‘eed. (A chain to 
support that). 

[And ‘Abdur-Rahman bin Mahdi 
reported it from ‘Ikrimah bin 
‘Ammar and it is similar to the 
narration of Ibn Al-Mubarak, but 
he said to him the third time: “You 
are suffering from a cold.”] (A 
chain to support that). 


Comments: 


liJ 1 i I 

J+j llii < ul Jlii .aiill J 


lli [: 


Jt 


Jti] 


* 9 

cri 


-oxj LowL?- ! j llj Jj>- 

U tjlip Aj* Jj>- : Jl 

VI iOy>J ^1)1 JP <j] JP JjI 

. cJl» : <0lll ^ [ aJ] Jli ajI 

jjl ^ lli E : Jli] 

1 jLp ^jP -^-5 J 

I ^ I lii-L 

9 -- > » - i - >9 > 4 s > 

. ill jlip 

^ «■ 

• " * 9 >0 1 9 tf t | * • ^ ^ " -1 

a* 0* Jr^A' A* tiJJJJ 

Jlij lijlJJl J^jl 4 jIjj jlip 

vlUJu cJf» :3)lSl J> 3 

jjj wLp lll>- : (3L>^] 

JU k— I j c j-AjJ I <. ^_Lw» p- y>- 1 j : J 

. 4j jL»P 4* ^Slp 


Natural, reasonable sneezing for the state of health is a mercy and grace of 
Allah, so the sneezing person should praise Allah saying ‘Al-HamdulillaW and 
the person listening to him should make a supplication of good and blessing 
for him saying Yarhamukallah ’ (may Allah be merciful with you). 



The Chapters On Manners 


126 




2744. ‘Umar bin Ishaq bin Abl 
Talhah narrated from his mother, 
from her father, who said: “The 
Messenger of Allah jg said: ‘Reply 
three times to the sneezing person. 
If he (sneezes) more, then if you 
wish reply and if you do not then 
do not.’” (Da^if) 

[Abu ‘Elsa said:] This Hadith_ is 
Gharib and its chain is unknown.' 1 ' 




Chapter 6. What Has Been 
Related About Keeping The 
Sound Low And Covering The 
Face When Sneezing 

2745. Abu Hurairah narrated that 
when the Prophet 3g| would sneeze, 
he would cover his face with his 
hand or with his garment, and 
muffle the sound with it. (Hasan) 
[AbQ ‘Elsa said:] This Hadith. is 
Hasan Sahlh. 


J&j ’J, jt-liJl - TV U 

JLUI -Ji jULi] 

cy. ^ 

aJU- J ale- Aji 

^yl y 3^1 ysS' 

’ j|j| 4)1 Jj-Oj Jli *Jli If-jl Jp t4jol 

dii OU Slj il&S ^UJl 

< y * 0 ° , s- Jo#''' 

. « !As CJJ- <jlj AU-la 
^Lj^p l wU [ : yl Jli] 

♦ J 

>- \ j 

. JUJl jL^ Jj\ 

iP ^ frl>- l* c-jU _ (1 

^UajJI JUP 

a - iujo 

Jjj3 .v 1U2 tfjP - TVt o 

o* if. iJ?*H 

<0* 0* ‘•O'^Ap yl 

v - 

^ lil 015 m $\ 01 :s>;^ yl ^ 

>" 0 „ ,x s . r ^ e f ? c 

. A yipj AyJ ji eJuj ^yaP 

. 1 0^ [ . yl tjli] 

Ojb yl A>-y>-lj [y%w>- 


\ / £ I p_5 UJ 1 4>t>w> j £ V ^ / \ 1 1 L> ^ 0 y 1 & a j UaJiJ 1 a-o A>- 

Comments: ^UIawIjj 

The good habit and example of the Messenger of Allah 3H teaches that a 


g-A «j >0 i o-i~p 


t i jli 


Meaning it contains a narrator who is unknown, which is the case of ‘Umar bin Ishaq’s 
mother. 



The Chapters On Manners 


127 


■sVi 


person should keep the sound minimal and suppressed whilst sneezing, 
particularly when he is in a gathering he should cover his face with a hand or 
a cloth. 


<i>l jj *l>- U - (v 


Chapter 7. What Has Been 
Related About ‘Indeed Allah 
Loves Sneezing And He 
Dislikes Yawning’ 

2746. Abu Hurairah narrated that 
the Messenger of Allah ^ said: 
“The sneeze is from Allah and the 
yawn is from Ash-Shaitan. So when 
one of you yawns let him cover his 
mouth with his hand. For when he 
says Ah, Ah' Ash-Shaitan laughs 
from inside his opening.” [And 
indeed Allah loves the sneeze and 
He dislikes the yawn, so when a 
man says Ah, Ah when yawning, 
indeed Ash-Shaitan laughs from 
inside his opening.”] {Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan [Sahih]. 


( t \ te) I [j* lk*J I 


Uj *. 

t 

j' 

- mn 

& 

1 ^ 

t j' 

✓ >9 

*>U>*P ^jP jLii 


1 J j-lj j 1 : o jij& ^ 1 

ISJi jUall.il 

^jA ^ j IjJ 1 j i UajJ 1 M 

: JIS lilj aJ 

> 

> ' , 

0 Jj 

1 liJ 

jlj] • 

^ j UallJ I jii . o 1 ol 

jii isu 

^UajJl 1 

jUajjl jU 

C 

ji 2 

lil J J : 




> 0 

. ^jA jU>c. 


■ lii 

t 



{jA OjSL lo j Lo ^ L 

Comments: 




. 4j ^ ^JL^J 


■ I^i] 

\j [jx^>] : 

j>- ja nrrr:^ 


Sneezing for the state of health and joy is a mercy and grace of Allah, because 
it lightens the brain and it feels comfortable; if the mists of the nose are not 
released and the wetness remains stuck, the person will experience discomfort 
and sickness. So Allah likes sneezing, that is why saying Al-Hamdulillah’ is 
commanded for it, whereas yawning is a sign of slackness and boredom, 
therefore Allah dislikes it. 


2747. Abu Hurairah narrated that 
the Messenger of Allah said: 
“Indeed Allah loves sneezing and 
He dislikes the yawn. So when one 
of you sneezes and says ‘ Al- 
Hamdulillah (All praise is due to 
Allah),’ then it is a right due from 
every one who hears him to say: 
£ Yarhamukallah (May Allah have 


:<HUi ^ ^JJ\ i£U - mv 

i I I /jj 

C I t I I yi 

■ 5^ I J j J li : J U 0^3^ ' jr^ 

liu ^ikSJi 4^4 ai Si® 

j^lp c 4JU I . Lii Jj>- 1 ^..laP 



The Chapters On Manners 


128 




mercy upon you)’ As for yawning, 
then when one of you yawns let 
him supress it as much as possible 
and not say: ‘ Hah Hah 9 for that is 
only from Ash-Shaitan laughing at 
him.” (Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Sahih . This is more correct than 
the narration of Ibn ‘Ajlan, and Ibn 
Abi Dhi’b is better at preserving 
the narrations of Sa‘eed Al- 
Maqburi and more reliable than 
Ibn ‘Ajlan. [He said:] I heard Abu 
Bakr Al-‘ Attar Al-Basri mentioning 
from ‘All bin Al-Madlnl (that he 
reported) from Yahya bin Sa‘eed, 
who said: “Muhammad bin ‘Ajlan 
said: ‘(As for) the narrations of 
Sa‘eed Al-Maqburl; some of them 
were reported by Sa‘eed from Abu 
Hurairah, and some of them were 
reported by Sa‘eed from a man, 
from Abu Hurairah, so that caused 
some confusion for me, so I made 
them: ‘From Sa‘eed, from Abu 
Hurairah.”’ 


Ulj . 4jjl jj *. <J jjL l)I 


u 0%ii I ty 4 4,j\Si 

ja UJU (oU oli :J jk 

. * JJL>w2j l) UaLtJ 1 
. 1 jjb [ . I Jldj 

If) j <y) 4^^- h* - 

* " i «* + 

\j\ j [ : Jli] jj! 

f if f ’fk j'Lzi\ Jz 

Jli .Jli if if ^ 

tcijjlj Lf) if 4-^ iSjJ 

'sas* \ 9 ^ ^ a ^ o* 

•■•jlj* <_*' if- 1 J^rj a* 

cJ (J^ f if cJa fe li 

■°jO* 




Jr* 




t L<2 lJ ^ yM j dili— |] fa 

. <cp J^S ^ aj tw-ji 


Chapter 8, What Has Been 
Related About ‘Sneezing During 
Salat Is From Ash-Shaitan) 


J^UaJLil j| pL>- U - (A pjyJl) 

(£Y jUa-LtJl y* o^L^aJl ^ 


2748. Abu Yaqzan narrated from 
‘Adi - and he is Ibn Thabit - from 
his father, from his grandfather - 
(from the Prophet $g): “Sneezing, 
dozing and yawning during Salat, 
and menstruation, regurgitation 
and nosebleeds are from Ash- 
Shaitan.” (Pa*if) 


^ *J6 - rvt A 


y*j ~ ts'f if oUaid' 

: Jli Ajiij oJL>- ^P 4 4^1 ^P t- 


^p ^L.^. 

- If) 

JIB 


. ft J 1 la : 1 1 ^ twjlp^ilj J 



The Chapters On Manners 


129 




[Abu ‘Elsa said:] This Hadlth is 
Gharib , we do not know of it 
except as a narration of Sharlk 
from Abu Yaqzan. [He said:] I 
asked Muhammad bin IsmaTl 
about ‘Adi bin Thabit, from his 
father, from his grandfather, I said 
to him: “What is ‘Adi’s 
grandfather’s name?” he said: “I 
do not know.” It has been 
mentioned that Yahya bin MaTn 
said: “His name is Dinar.” 


V t ^ — u jt- 1 wLa [ : I Jli] 

If ^ iJ If 

: 'if ‘tJ J* ivl^lf J> If 

'y : Jli ‘■f- U : <J oii 

"" ^.8 0 ^ ^ 

: J^ -Os** J* Jsr'i °Lf A*J 


t5*>L^aJl U t O *UIS[ tA>-U ^ I 4 

. g - -- a I j O O UamJ I jj I 

Comments: 


>-lj [v- j i., * 

4j JJj 


•J~* 


* w-c 


The first three things mentioned in the Hadlth make a person neglectful of 
prayer and the latter three things break the prayer, this is what Satan likes 
and wishes that a Muslim remains unmindful of the prayer, and the acts of 
worship are disrupted, due to this, these things are referred to Satan. 


Chapter 9. What Has Been 
Related About It Being 
Disliked To Have A Man Stand 
From His Seat Then Sit In It 


Za\ 'J t J> *U- U - (<\ 

iM4 p ^ & j *# 1 f^. J 

(tr itodl) <ui 


2749. Ibn ‘Umar narrated that the 
Messenger of Allah said: “Let 
one of you not have his brother 
stand from his seat then sit in it.” 
(Sahih) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Sahih. 


j, SiU - rm 

jl '- 'A* $ A ‘■f 0* IA JiJ 
p£s>-\ pjj V* : Jli j||| jiil JjJ-J 


■ ir^~ ' 

^L*Jl j /^a jL^o'yi <ulij jjnJ »— *b t A>- 


0 .» 

jJ- IJla [ : i yL*jp’ jji Jli] 


L aJlP 




^LuA>- ^jA t'lXV* Jb j ^ \jA TWV:^ t<J[ ^JJl 

. 4 j *iU 

Comments: 

General gatherings that are for everybody, not personalised with anybody who 
has a right of superiority in them, whoever joins such gatherings first, he has 
the right to his place and none is allowed to make him get up and occupy his 
place. 



The Chapters On Manners 


130 


u^tl 


2750. Ibn 'Umar narrated that the 
Messenger of Allah % said: “Let 
one of you not have his brother 
stand from his seat then sit in it.” 
(Sahih) 

[Abu 'Elsa said: This Hadlth, is 
Sahih.] He said: A man stood for 
Ibn 'Umar but he did not sit there. 

[Abu 'Elsa said: This Hadlth, is 
Sahih.) 


^ 4j Jl j-* 

Comments: 


:J*>liJl ^ &Jj>- — TV®* 

jp yjs v£\ v ^ 

Jli JU jjl Je, c JU jf- 


; 6- 


o -> 

r* 

:Jg -ill 



0 ^ jj > 

* (( 5s? <■ 



lii 

■ y ■ *Jli] 

L3 



Stfj :JU 





r+ * + 

. O-J-X 

i lli 

ft ' ' 

» Jjl Jli] 

r ^ /Y > VV : ^ 

4 L-2j1 4 

0 





. \w<\ r coo <\r : j 


If one has to talk to someone or needs his help, then there is no harm in 
making him get up, but playing a trick to occupy his place is incorrect. If a 
person already sitting offers him his own seat but dislikes it for some reason, 
for example: he is not doing so from the heart or doing so due to some sort of 
pressure, he should not then sit in his place. 


Chapter 10. When A Man 
Stands From His Seat Then 
Returns [To It] Then He Has 
More Right to It 


isi *i>- u - o * 

(ii ii*dl) -J 


2751. Wahb bin Hudhaifah 
narrated that the Messenger of 
Allah m said: “A man has more 
right to his seat. If he leaves for 
some need of his, then he returns, 
then he has more right to his seat.” 
(Sahih) 

[Abu 'Elsa said:] This Hadlth^ is 
[Hasan] Sahih Gharlb. 

There are narrations on this topic 
from Abu Bakrah, Abu Sa'eed and 
Abu Hurairah. 


# iJU- - tv®> 

j* <y. jj +* h* ^ 

, - * ' » - ' (Z ' 0 „ 0 „ . , « ^ > 

<UP ^jP t O ly>- JJ 

O' t JL> 

0\j C : 3 15 4)1 

. ® 3^” o Ip (. ai>- LJ ^ 

[^] ill [:^P /I JU] 

• jp 

^r 1 ^' ij'j 





The Chapters On Manners 


131 




# <0 4il JLe- Jj jJU- ^ i <>- j >- 1 j 

*jij* [Y* Y /Y* : 1] -U*-x ^L? [£AYV:^ ojb ^jJ] ^p k— »LJI 

~ . .[YW*:JL,] 

Comments: ' 

The scholars derived the following rule from this Hadlth, that if a person sits, 
every day, at a place for educating and teaching or for giving Fatwa (verdicts) 
or he sits at a place for business dealings, then others should not sit at his 
place, lest a disagreement and dispute should erupt. 


Chapter 11. What Has Been 
Related About It Being 
Disliked To Sit Between Two 
Men Without Their Permission 


A** (jzi 

( t 0 


. I -Up Ij I • YVOY 

Oi jA* 

it 0^ o 0 ^ Z 0 S > 

jl 4 jI jlp t o I 

jl : JIS 5i§ Jjl J j-i» j 

• (( '^^ J/* 

IJu [ : A cH5] 

fj* I ^ Ip eljj -l5j [^>w?] 

. UJI 

* -■ 

^ *•»---> b fc»— oVl Ojlj ^jl 

. <o Jj> j ^ 4» L* I LoJ> ^j-' 0 £ A £ o \ ^ t Lv g o[ j+*j 

Comments: 

When two persons are sitting together without leaving any gap between them, 
it is not allowed to sit in the middle by separating them without their consent. 


2752. ‘Abdullah bin ‘Amr narrated 
that the Messenger of Allah g| 
said: “It is not lawful for a man to 
separate two people except with 
their permission.” (Hasan) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan [Sahlh]. ‘Amir Al-Ahwal has 
also reported it from ‘Amr bin 
Shu‘aib. 


Chapter 12. What Has Been 
Related About It Being 
Disliked To Sit In The Middle 
Of A Circle 

2753. Abu Mijlaz narrated that a 
man sat in the middle of a circle so 
Hudhaifah said: “Cursed upon the 
tongue of Muhammad - or - 
Cursed, by Allah upon the tongue 
of Muhammad $|jg, is he who sits in 


Yj> pl>* >Ij — OY 
( i T 42JL^«3l J 

:*u)l jjp I ; Ju jJL lliJbL — YV^Y* 

i t ' t , „ - ^ • t 

(j I ! I tOj>Li ^jP 

t". > 's' „' a * 

: 4jSj Jl>- (J Lai 1 4ji]j>eJ I Jxjj JL>t5 y^rj 
^yip <U) I J I (j LJ l) 


The Chapters On Manners 


132 




the middle of the circle.” (Da^f) 
[Abu ‘Elsa said:) This Haditjt is 
Hasan Sahih. Abu Mijlaz’s name is 
Lahiq bin Humaid. 


. i Z>J jLJ 

^ ^ J1S] 

vf >>., .7 » * 

. Ju^>- ^ 'J c 


Ja^-j «— »Vj tk— oNl ojta a>- A - ^ J [ApUaA*^/ imjUA+ p 6^b— ^}] . 

c d\j * dj-k pi jb** oii^® £AT*\.*^ iaaL>J1 

.(nv^ 

Comments: 

In a general gathering, if a person comes stepping over the people’s necks, 
causing them trouble and annoyance, and sits in the circle thrusting himself 
in, and he does not like to sit at the end of circle, or he blocks people’s view 
and makes their view miserable, or he thrusts himself in to make the people 
laugh and for jesting, such a person is cursed [Tuhfat Al-Ahwadhi, vol. 4, p. 7] 


Chapter 13. What Has Been 
Related About It Being 
Disliked For A Man To Stand 
For Another Man 


Z*\'J U *L>K> - Or 
(iviudi) Js#J J^il f l3 

✓ ✓ L 


2754. Anas said: “There was no 
person more beloved to them than 
the Messenger of Allah |j§.” [He 
said:] “And they would not stand 
when they saw him because they 
knew that he disliked that.” (Sahih) 
[Abu ‘Elsa said:] This Haditjt is 
Hasan Sahih Gharib [from this 
route]. 


xJ. ^ <iil xi- I&jP - TVot 
i UP U I : j lip l 1 • 1 

lA r 5 ^ ^ & 

1 #< 

L*J pj ojij lil : Jli] 

.iujj \'} ja 

j*) JW 


^loJb>Jl i JS JLfcl yj> tiuJbJJj Aj OUp To * /r : Ju^l A?- yMj 

. /r;A^>-l -Up o*jU a*jU AA 3 ^ 

Comments: 

In the era of ignorance, and unfortunately these days too, people in authority 
are in the habit, and they want for their authority, position and honor, that 
the people should remain standing still without making any movements just 
like a statue upon their arrival. Nevertheless, if a coming person does not 
want people to stand for him at all, but the people stand wholeheartedly and 
go forward to welcome him for the respect of his knowledge, righteousness, 
nobility and honor, there is no harm in it. 



The Chapters On Manners 


133 


iiVi 


2755. Abu Mijlaz narrated that 
Mu‘awiyah came out and ‘Abdullah 
bin Az-Zubair and Ibn Safwan 
stood for him when they saw him, 
so he said: “Sit, I heard the 
Messenger of Allah 2g| saying: 
‘Whoever wishes that he be 
received by men standing, then let 
him take his seat in the Fire.’” 
(Hasan) 

There is something on this topic 
from Abu Umamah. 

[Abu ‘Elsa said:] This Hadith is 
Hasan. 


Uj s — Y V o o 

4 I ^jP OLjLuv .A, sAm3 

mLP lii Ajj lia • J ^ I ^^P 

ijlii ojlj ^ <ul 

jj*® *. J jJL) auI C-* t 


oU I U Ha <J l>- I 4 J (j 1 0 


• '0& 1 <1^ 
t t , c 

.iiui jp ljGi ^3 


(Another chain) with similar in ^ u fcuf >] ^ 

meaning. ; ~ 

tdJLUj AoJaju fji J ^-jL» Ojb 

^ ^jUWij nr /^: ji^yi jcp ^ ja om:^ 

.[orr* : c ojb ^1] i.ul ^1 jr v ui jj * u^^pj r^cfA/r ijifyi j£-^> 


Comments: 

This Hadith informs us that to remain standing at one’s place like a statue for 
the fulfillment of another’s desire and lust is a means of punishment for him 
who desires this. 


Chapter 14. What Has Been 
Related About Trimming The 
Fingernails 

2756. Abu Hurairah narrated that 
the Messenger of Allah said: 
“Five are from the Fitrah : Cutting 
the pubic hair, circumcision, paring 
the moustache, plucking the 
underarm hair and trimming the 
fingernails.” (Sahih) 

[Abu ‘Elsa said:] This Haditji is 
Hasan Sahih. 


■» !&> ^3 f > li w> 1 j — ( \ i 

(f a iudi) jUtVl 

1)* ^ HiJb- - yvoi 
£&?• : I J\i 3 3^3 [J3UJI] 

0^ o* ^3^ : <3US^ 

^ ^ ^ ^ * Q S' ' ) Q 

Jti :Jti ^1 ^p 1 1,. --- o- 1 1 JL*^ 

.•OukSfi ^-ii : 3 1^1 


The Chapters On Manners 


134 




<, « j oaa^!^ t *— t^»LJjl t^jl^Jl A£ ^y*~^j t 4-1 p 

. 4j {j>j*^\ ^ ^ °V : ^ 

Comments: 

There are some manners of human society that every civilised and well- 
mannered person likes, so these manners remained part of human society 
since the ancient times, which were also explained in the teachings of all the 
Prophets; in this Hadith,, such five things have been highlighted and they are 
counted up to ten in the following Hadith [. 


2757. ‘Aishah narrated that the 
Prophet #1 said: ‘Ten are from the 
Fitrah : Paring the moustache, 
leaving the beard to grow, Siwak , 
cleaning the nose with water, 
paring the fingernails, washing the 
knuckles, plucking the underarm 
hair, shaving the pubic hairs, and 
Intiqas with water/’ (Sahih) 

Zakariyya said: “Mus‘ab said: ‘I 
forgot if the tenth is washing out 
the mouth/” 

There are narrations on this topic 
from ‘Ammar bin Yasir, Ibn 
‘Umar, [and Abu Hurairah]. 

Abu ‘Elsa said: This Hadith is 
Hasan. 

Abu ‘Elsa said: Intiqas with water 
means using water for Istinja’. 


Sfii j - tvov 

jp Jj tj>j jp 

If J* a?' 

* ' s' 

:Ji* 5 |t ^ o* ‘ 

illpjj {jA ^JLP» 

jlitSlI J^23j iilj-Ulj 4~UJl 

AJliJl JJ-Pj 

olJj JlS ’XJ] J15 

. 4 .A <J I j j 1 Nj UJ \ 

y** <l f.y <y. 

■ L,^ lli vl Jli 


: * UJ I to \ : ^y^p I (J li 

..a 

^Ui % 4j 4^ jp X*0:^ JL^- tSjLgJall <s? j?-\j \ j 

[oAV : ^ j^p ^ °^ : C oi jt*p J* 

. [ X V o *\ * ^ jJL>] 

Comments: 

According to the abovementioned Hadith t, the tenth tradition is to circumcise; 
to remove the hair under the armpit may be through any method, but 
plucking or pulling out is preferred. TTie real aim is to remove the hair which 
may be achieved through any other method. 



The Chapters On Manners 


135 


0V1 


Chapter 15. What Has Been 
Related About The Time Limit 
For Trimming The Fingernails 
And Taking From The 
Moustache 


£l>- U - Oo 
^,UJI iJ-lj J lit VI 

(M I) 


2758. Anas bin Malik narrated 
from the Prophet that he (^g) 
fixed the time as every forty nights 
for them to triming the fingernails, 
taking from the moustache, and 
shaving the pubic hairs. (Da if) 


*. ldJL>- — VVOA 

43 -C^£? Lo«A^ . ly! I J-cP I -XaP 

>1 I ®. f . * - » | ■> i ^ s ^ ^ 

jjl u j-^>“ ' ■ I 


. AjL*JI J ^jdL) I Jb^l j 1 


£ Y * * ’ ^ t i—jjUiJl Jc>-I «, c ijli jj\ 

. <UP V I JoJlj jy£*w>dl AJi *_M=> V. 








• ^ i^'y* Cji ^ 


2759. Anas bin Malik said: “[The 
Messenger of Allah g§] fixed the 
time for us for paring the 
moustache, trimming the 
fingernails, shaving the pubic hairs 
and plucking the underarm hairs - 
that we not leave it for more than 
forty days.” (Sahih) 

[He said:] This is more correct 
than the first narration. Sadaqah 
bin Musa (a narrator in the chain) 
is not a Hafiz according to them. 


*J> yU^ OU &jl>- - YVM 

cT°' Jp jUILL 

ajjI id cu&j : d li 

jU^Vl ^ jliJl ^^29 ^ 

^ 3^1 is^j V M iivi ^ a:uji 

• ^Jd h&O ' 

Jj'yi \a i Ijjb : [ : Jli] 


. Ja3 UJ L» jt-A wLp- yj 43 X^PJ 

. 4 j yp Y 0 A : Q 4 o JiajS ! JLa>- 4 ojlgiall 4 As^ y>-\ j 


Comments: 

When the nails or the hair of a person that are trimmed or cut grow long, and 
their removal seems necessary, they should be cut, shaved or plucked; and the 
maximum period for doing so is within forty days; letting the nails and extra 
hair on the body grow for more than forty days is not allowed. According to a 
narration in Shu‘b Al-Iman , the Prophet would clip his nails and trim his 
moustaches every Friday before leaving for Friday prayer. 


The Chapters On Manners 


136 




Chapter 16. What Has Been 
Related About Paring The 
Moustache 

2760. Ibn ‘Abbas said: “The 
Prophet m would pare, or take 
from his moustache, and Ibrahim 
Khalllur-Rahman would do it (as 
well).” (Da‘iJ) 

[Abu ‘Elsa said:] This Hadith. is 
Hasan Gharib. 


l J> U 
* i 
(o • jUJl 

±y)\ cy. Cf. iUi " TVV 

‘if If. Iff 


iji' if ‘ ^jff if- if if \jr\ 

jf-\j jl {yah. ^ iff 

Olij Ijyli j. 





^jp .i) iLL iic Aj .i) 


iyr'\/\:x^\ tsf j>-\j [ijLjw? 

. 6 j^pJ AAow? Aa 


2761. Zaid bin Arqam narrated 
that the Messenger of Allah jg 
said: “Whoever does not take from 
his moustache, then he is not from 
us.” (Sahih) 

There is something on this topic 
from Al-Mughirah bin Shu‘bah. 

[Abu ‘Elsa said:] This Hadith- is 
Hasan Sahih. 

(Another chain) with similar 
narration. 


llU ^ l2Si- - IV-W 

os os > » '. , > o s os > > o . 

if if. if if oJ tf 

*■ s> s 

I' if. 4 ij if '-f-t if. '~rf 

4 jjL 3 i ij» jf - \j iy ^ : JVS £jjg fi I J j 

• *£• 

• V 1 -- if. if J'j 
ifj~ iLjf- II* [ : iJ fj> y\ Jli] 

^ > e „ » ✓ s m ,\s%»>6s9 fi* s 


j” if 


" " ji ^ 

ajoUj aj -U*-?- ^ o-L-p >Y\*£ t A o / ^ ; ^LJl f - lj 

t i j ^j|] A^tJi ^jp t^LJl $■ o i o 




J* ^xaj£\j 


UA: ; 


Comments: 

Various Ahadith, mentioned various wording about cutting, shortening and 
trimming the moustaches. Numerous predecessors were in favor of shaving 
the moustaches and many were in favor of shortening only. 


The Chapters On Manners 


137 


4.1*1 


Chapter 17. What Has Been 
Related About Taking From 
The Beard 


** 2 
(0\ 4i>JI) I ^jA 


2762. ‘Amr bin Shu‘aib narrated 
from his father, from his 
grandfather that the Prophet gg 
would take from his beard; from its 
breadth and its length. (DaHf) 

[Abu ‘Elsa said:] This Hadlth, is 
Gharib. I heard Muhammad bin 
Isma‘il saying: “ ‘Umar bin Harun 
is Muqarib (average) in Hadlth. I 
do not know of a Hadlth of his that 
has no basis - or he said - which 
he is alone with, except this Hadlth: 
‘The Prophet ^ would take from 
his beard; from its breadth and its 
length.’” And we do not know of it 
except as a narration of ‘Umar bin 
Harun, and I saw that he held a 
good view of ‘Umar bin Harun. 

[Abu ‘Elsa said:] I heard Qutaibah 
saying: “‘Umar bin Harun was a 
person of Hadlth,, and he would 
say: ‘Faith is saying and action.’” 
He said: [I heard] Qutaibah (say): 
“Waki‘ bin Al-Jarrah narrated to us 
from a man, from Thawr bin Yazld 
that the Prophet ^g erected a 
catapult against the inhabitants of 
ATTa’if.’’ Qutaibah said: “I said to 
Wakl‘: ‘Who is this (man)?’ He 
said: ‘Your companion ‘Umar bin 
Harun.’” 


^ y+Z :Sili tfoi- - Yvnr 

Ji Jy>* Cj* it 

3l| 

. L^JjJ y ^jA iyt 

t jz- IJla [ : y) JIS] 

y^ • i^y. 

«< „ ^ x • , yjl S’ y ^ 

111 a] ^3 I V ^ Jl>J I v ojjLi 

lli Vi :J15 j\ -Ju>f Jj ^ 

^ « , 4 ' s ^ • 

s - >> 0 " > 

4^ <■ 

• <J y) cHi] 

4 klo j 15 J O JJ i-* is. 

[ c aw] :Jli I : J jJL 

£s§J 

. e_djiLji jii JU 

:Jli ?lJu ^ : £-5^1 iii Jli 

* ^ 

. OjjL* y y*^ 


4j jjjlfc y* \ /o : 


\j tlJi>. 

( v yj ) Uaj b»- 4 lS"^j 

s 

. <J I 1 — 


The Chapters On Manners 


138 


0*1 ujljii 


Comments: 

According to Imam Mubarakpuri, this narration is Extremely Weak. [ Tuhfat 
Al-Ahwadhi , vol. 4, p. 1] It is also contradictory to the Prophet’s authentic 
Ahadith, because he |j| stated that letting the beard grow is human nature 
and an ancient tradition, all the Prophets followed the tradition of trimming 
the moustaches. 


Chapter 18. What Has Been 
Related About Leaving The 
Beard To Grow 

2763. Ibn ‘Umar narrated that the 
Messenger of Allah said: “Trim 
the moustache and leave the beard 
to grow.” ( Sahih ) 

[Abu ‘Elsa said:] This Hadith is 
Sahih. 


j*. 1 lIo JL>- y X 0 ^ ^ I 0 jja-oJ 1 J \*a>- j 

. 4j 1-Up 


* £ 

(OX 4jL>«xjl) I 

: l&U - xvnr 

> » j, . ^ A , >ox ^ 

t -U*P *UJ' .Up 

^ * 

I J I jZ>j J li : J U y) ^ <> u ^p 

. w I I jjip ij uj > j I jJJ I I jdi>- 1 b : 

. IJ-a [ : y) J1S] 

SjlgJaJl 4^>- Ij ! 

^ Cr* oA< ^ : C e'jjj 


2764. Ibn ‘Umar narrated that the 
Messenger of Allah ordered 
trimming the moustache and 
leaving the beard to grow. (Sahih) 
[Abu ‘Elsa said:] This Hadlth, is 
Hasan Sahih. Abu Bakr bin Nafi‘ - 
the freed slave of Ibn ‘Umar - is 
trustworthy, and ‘Umar bin Nafi‘ is 
trustworthy, and ‘Abdullah bin 
Nafi‘ the freed slave of Ibn ‘Umar 
was graded weak. 

<UV/X:U* J Ji J y*j a* JUU 


:*£, Sll - XVM 

t Ajo I j^p t ^ U y ^ I diJ U 

'y ^ *ilil Jj-i> j jl : y>s- yT 

lJub [ : Jli] 


erf 1 y* “ ui jr* X'J 
>•*.>•** tu 0 -s. >•>*> * 

y> Mill -UPj AjSj y^J L 4 jSj — 

^ > o 

X o ^ ^ <. I t jjlw> \ ^ y%j 




Comments: 

Since the order to grow beard is authentic from the Prophet |jg then 
narrations from the Companions to the contrary can not be used to establish 
proof against it, this is the view of Imam Mubarakpuri . [Tuhfat Al-Ahwadhi , 
vol. 4, p. 11] 


The Chapters On Manners 


139 


>a'Yi wljii 


Chapter 19. What Has Been 
Related About Placing One 
Foot Atop Another While 
Reclining 


0 ^ ^ ^ ^ ^ 

ijt ^ ~ 

(or ^>di) 


2765. ‘Abbad bin Tamim narrated 
from his paternal uncle, that he 
saw the Prophet 3j§ reclining in the 
Masjid , and placing one of his feet 
atop another. (SaMr) 

[Abu ‘Elsa said:] This Hadith, is 
//asan Sahlh. The paternal uncle of 
‘Abbad bin Tamim - he is 
‘Abdullah bin Zaid bin ‘Asim Al- 
Mazinl. 


Jlp — YVlo 

Lj Jj>- : IjJla 

Qilli gjji ^1 ijf «1 p ^p 

J* 



IJLa [: 


Ji' 


Jli] 


•0)1 


^ 9 ^ ^ ^ 0 0 <$✓ S ^ ^ 

-Up ^ o U p ^*pj t 


■“ csi3^' pf^ <j? 

<. j IYAVi^ cf'Lal^'yi t aJLp : ^n-> j>%j 

. Aj <c^p <j Lui-jo iia Jb*- Y ^ * * : f 

Comments: ^ 

Lying flat on the back placing one foot on the other poses no risk of 
nakedness, but if a person is wearing an unsown garment around the waists 
and he places one of his feet on the knee of his other leg, it may cause 
nakedness or exposure of the private parts. Therefore the Prophet did not like 
this type of lying down, as it is narrated in the following chapter. 


Chapter 20. What has been 
Related About It Being 
Disliked To Do That 


^ cpU — (Y * 

(oi c LiiS ^ 


2766. Jabir narrated: “The 
Messenger of Allah ggg prohibited 
Ishtimal As-Sammd’, Al-Ihtiba’ in one 
garment, and that a man raise one of 
his feet atop the other while he is 
reclining on his back.”^ {Sahlh) 
More than one (narrator) has 
reported this Hadltjt from Sulaiman 
At-Taimi, and we do not know who 
this Khidash (a narrator in the 


Z s > 


J, ’J, j^p tijJ- - rvu 

1 O ^ I b-L>- ! I 


jt 'Jc- <.£)\ ^J\ ,^p <.Jz li>- 

^ i a 1 1 (jLwii ^jp cp^ 1 
• ij& y*J 


[1] 


Samething about that preceded, see no. 1758. 


The Chapters On Maimers 


140 


hiVi uiljii 


chain) is, and Sulaiman At-TaimI - , >t - > ,, * , n 

has reported other narrations from 0 - 0^ ^ J 6 ->-> 

him. jjj y, y> lli l Jljtf. jH ij 

. ' o dj 

elwdl <J I ^f *— 4 ^J_}Jlj ^4^1 4 otjjj 

. Y V t V : o jlaj ^ U* lo <, I ^ 1 * * t £*Jj . . . Jb>~lj s — ^ 


2767 . Jabir narrated: “The 
Messenger of Allah #| prohibited 
Ishtimal As-Samma\ Al-Ihtiba’ in 
one garment, and that a man raise 
one of his feet atop the other while 
he is reclining on his back.” (Sahih) 
[Abu ‘Elsa said:] This Hadith, is 
Hasan Sahih. 


. 4 j J* 


If lAl\ && - YV ™ 

Sfl Aiil J j-i j Ol ’ j>\*r If 4 ^ 

4 * U ./? 1 \ Jjp 

£fji 

ijjfc [ : Jii] 

/Y * ^ ^ t li I t ■ j : < ^j>u 


Chapter 21. What Has Been 
Related About It Being 
Disliked To Lie Down On The 
Stomach 

2768. Abu Hurairah narrated that 
the Messenger of Allah ^ saw a 
man laying on his stomach so he 
said: “Indeed such laying is not 
loved by Allah.” (Hasan) 

There are narrations on this topic 
from Tihfah and Ibn ‘Umar. 

[Abu ‘Elsa said:] Yahya bin Abl 
Kathlr reported this Hadith from 
Abu Salamah, from Ya‘Ish bin 
Tihfah, from his father, and it is 
also said: “Tikhfah” but Tihfah is 
what is correct. He is also called 
Tighfah, and some of the Huffaz 
said that what is correct is Tikhfah. 


*U- Li U - (y \ 

(oo 5 jL>*i)I) ^laJl 

si f y\ l&U- - YV1A 

* 

j j* tej 6uii j?i 

: J li ^ 1 /jp jj ! t j j^p 

^Jp *>^=rj <&l J i£\j 

. ((<1)1 ^ eJLfc jl» : Jlla t 4ilaj 

• j** ui^J h* JJ 

tiJJJ 

J^i j^p t I ^p Ijjfc 

l AjJL^x_L? : (J t Ao I ^J^P c 1 

(J 15 j Adxla : (J ULi j c ^^>c - . ya . l 1 j 

. ^s>wa Jl : iilAsxJl 


The Chapters On Manners 


141 




<> j ^ J ^>u» klo jl>- ^ja Y AV /Y : juj>- I aj>- o^Lm*I] I 
< jp ^LJl ^ j # Y V ^ / £ : pJL~« Js> j-i ^jJLp o o YT : (oL^Vl) jL>- ^jI 

. [ ^ V f \ '. £*->«Jl j*Ujl £*0ja ^ k-.^Ja. > tJ 1 ] ^jIj [ 0 * £ * * ^ t ^jb 4a$\? 

Comments: 

Lying on the stomach it is told to be a way or a habit of the dwellers of the 
Hell, in a narration of Sunan Ibn Majah . 

Chapter 22. What Has Been J ii>. J *U- U cl>U - (YY -«Jl) 

Related About Protecting The ' * ‘ ; # o 

Awrah 


2769. Bahz bin Hakim said: “My 
father narrated to me from my 
grandfather, who said: ‘I said: “O 
Messenger of Allah! Regarding our 
Awrah , what of it must we cover 
and what of it may we leave?” He 
said: “Protect your Awrah except 
from your wife or what your right 
hand possesses/” He said: “What 
about a man with another man?” 
He said: “If you are able to not let 
anyone see it, then do so.” I said: 
“What about a man when he is 
alone?” He said: “Allah is most 
deserving of being shy from Him.” 
(Hasan) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan. Bahz’s grandfather’s name 
is Mu‘awiyah bin Haidah Al- 
Qushairi. Al-Jurairi reported from 
Hakim bin Mu‘awiyah - and he is 
the father of Bahz. 


!jLL wU>v< — YVl^ 

: if. j*i if 

b : : JU if J Jx- 

: JU L U !<ul 

La J I ^ | i^Jujj^ i SJlS>-\^ 

?J *J\ £ djt : JliS 

Jj>- I Lil^j (jl 1 L)l # : JU 

: JU t LJL^- Oj^i * oJU t kJJUU 

. L>JJL> jl (3^ <u U» 


^ + + s- *■ ^ ^ ' r >?• i ~ i 

Jlp- J t Jl>- lJ-fc L • jj I <J 13 J 

-- 2 ®t-ti > ® L | - > - s> > 0 , ■ * 

^ JJ 03 j . ^ C-Lp- 'jj Ajjuco 

jJlj y>j - Z_J& J, pSJ. ji- feji 'J^\ 


<. { £ycS\ ^ :^-jL <. ^ U->J I jj I 

\ A * t \V^ ft : ^UJl Ax>w?j ij-i c5jL>xJI <u!pj aj jlJLj ^ 

. JJ I <Lfl 3 I jj 

Comments: ^ 

Awrah is a part of the body that in case of its being naked a person is 
ashamed and embarrassed, as for the Awrah of a man it is from below the 
naval down to the knees; the whole body of a free woman, except her hands 


The Chapters On Manners 


142 




and face, is her ‘Awrah which must remain covered all the times before 
others. 


Chapter 23. What Has Been 
Related About Reclining 

2770. Jabir bin Samurah said: “I 
saw the Messenger of Allah #| 
reclining upon as pillow, on his left 
side.” (Sahih) 

[Abu ‘Elsa said:] This Hadltjt is 
Hasan Gharib . 

More than one narrator has 
reported this Haditji from Isra’il 
from Simak, from Jabir bin 
Samurah, who said: “I saw the 
Prophet reclining upon a 

pillow” and they did not mention 
“on his left side.” 


J> li - (rr r >^JD 

(ov itoJl) 

l&U - YVV * 

->j>- u*' 

+ " 

2^ <b! Cj!j : (Jli S ^ yS^r 

. o J Liu { J^£' 

^ y) J15] 

1 J-A iSJJJ ‘ J*' 

Oi h* 

^ ili 


L;b :<ju 

^ iur:^ c 5 * • *— ' ’b ojta jjl <>- y>-\j 

. o AA : ( aj JujI v^oJj>- 

Comments: 

A person may lean against anything for relaxation, rest, comfort and ease; left 
or right side is not specific for this. 


2771. Jabir bin Samurah said: “I 
saw the Prophet reclining upon 
a pillow.” (Sahih) 

This Hadith is Sahih. 


’J, Jd.J, l&U - Y'AM 
o_,> J, iSU-, ^ l£U- 

iH 44' dr* 


;UI 


. Jj>- I jj& 

^Jajl [^w?] ; 


Chapter 24. The Hadith : A Man 
Is Not To Be Lead In His 
Sultanah 


fa v» 4^ - (Y * 

( 0 A Aj 1 >cJ I ) [ ^ 4j UaJL* ^5 cl^ ^ ^ 


2772. Abu Mas‘ud narrated that ^jUi y\ UjlAt :Slli £jb- - TVVT 


The Chapters On Manners 


143 




the Messenger of Allah gjg said: “A 
man is not lead in his Sultanah , 
and his seat of honor in his house 
is not sat in without his 
permission.” (Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan [Sahih]. 


if if Jf^l if Jz 

"t > ' ? f . > o - f • - - • 

^ J ^ ^ • J15 S|| J*l 

. <(AO L ^ j ^ 4Lo ^lp 

I_La [ : f^p^ f Jli] 






j L i a>-L— ^J l 


.[^i] 

|JL— • 1 j • 

. 4j 

Comments: 

Leading prayer at someone else’s place, and sitting at one’s special seat is 
forbidden. 

Chapter 25. What Has Been 
Related About ‘A Man Has 
More Right To The Front Of 
His Beast’ 

2773. ‘Abdullah bin Buraidah said: 

“I heard my father Buraidah 
saying: ‘I was walking with the 
Prophet when a man came to 
him with a donkey, so he said: “O 
Messenger of Allah! Ride” and the 
man moved toward the back. The 
Messenger of Allah £$j| said: “No, 
you have more right to the front of 
your beast, unless you allot it for 
me.” He said: “I have allotted it 
for you.’” He said: ‘So he rode.’” 

{Hasan) 

[Abu ‘Elsa said:] This Hadith. is 
Hasan Gharib [from this route, and 
there is something on this topic 
from Qais bin Sa‘d Ibn ‘Ubadah], 


. IajJUa; 


.mi 


t — Jj Li 


Li iJjlj ^>1 


J^^Jl jl *l>- U - (To 

5? jlJU y\ - Tvvr 

: if j“>JI is ijf : aA 

. Jls ioOj^ is * u\ 

m & :j j: si;>: j ua 

Ij : J lii i j Lk- aJL* j ol 

Jiii * 5 ^' J 

cILjIS jj-Jaj jp-l oJ I I 

ciU fc Ai : JI5 t «J M ^ 

: Jli 

I Jii [ : f) JW 

^ -* Lj 1 ^5 J 4j>-^Jl I -La 0-] 

. DbU iy ^1 




^yLp ^-S”L>eJ Ij T ♦ * ^ ^ t 0 L>- ^ I A>CW>J 4j I ^ 


ToVT : 


C 


o^Lp 


f 


^jp k-J LJ I * jyS J-A I 




J AAi \ jj / T : ^JLwO 

.[1/1: ju^I] 


The Chapters On Manners 


144 


oVi 


Comments: 

The front of a ride is considered comfortable and a seat of honor and dignity, 
therefore only the owner has the right to it, except if he offers it to someone 
because of his love, reverence and respect. 


Chapter 26. What Has Been 
Related About The Permission 
Regarding Using Anmdt m 




2774, Jabir narrated that the 
Messenger of Allah £jj| said: “Do 
you have AnmatT ’ I said: “Where 
would we get Anmat. from?” He 
said: “Soon you will have Anmat ” 
He said: “I would say to my wife: 
‘Remove your Anmat from my 
sight/ But she would say: ‘Did not 
the Messenger of Allah $§§ say: 
“Indeed you shall soon have 
AnmatT He said: “So I left it.” 
(Sahih) 

[Abu ‘Elsa said:] This Hadlth is 
Sahih Hasan. 




: jlL' -J llAi & : Jb- - YVV1 

* • L/* 

, „ > • > . J . . 1 0 - 1 . ' • - 

(J 'X.S' 

Jli : Jli l jj 

:cJ» ji» :£g 4 1 

LgJl Uf» : Jli ?LlJl 'jj5 JVj 
Jy\ uS : Jli 

pi J* ^>1 

IpU : jig <bl 

. : Jli 


• t J Jli] 

t ^ j Ux-J I <l>- i j t 


. <b ^ j J I-Lp clo Ap- ^ja Y * AT : ^ c TIT 1 ^ 

Comments: 

The Prophet #g gave good news regarding the prosperity of his Ummah and 
the abundance of wealth and property, which was fulfilled to perfection. The 
abundance of wealth and property is a favor of Allah so long as it does not 
create in man the sense of pride, boastfulness, arrogance and conceit, and it 
does not arouse the feeling of self-superiority and highness, rather he accepts 
it as a grace and bounty from Allah and pays gratitude. 


Chapter 27. What Has Been 
Related About Three Riding 
On A Beast 


j *!>■ Li - (yv 

On i) £\* J* && 


2775. Iyas bin Salamah narrated 
from his father who said: “I guided 
Allah’s Prophet ^ Al-Hasan and 


p.JqwJ I JLp 

n , > 


(&»■ - tVVo 


^ Curtains, drapes, sheets, etc. 


The Chapters On Manners 


145 


ii\il wijji 


AI-Husain, on his gray mule until I 
brought him to the apartment of 
the Prophet jg, this one was in 
front of him, and this one behind 
him.” ( Sahih ) 

There are narrations on this topic 
from Ibn ‘Abbas and ‘Abdullah bin 
Ja‘far. 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Sahih Gharib [from this 
route]. 




jCU ^ 

Jj)} i J li 


'•i* ‘Sit 


SUif 




. 4j2Jj>- IJLa j 4_a I JL3 


«< * * * S 

lJU [l^-oP JIS] 

. [5=rjJl l*Xfe (j^-1 1 — *j jp 
tA|l>waL)l JuUiu c pJLwo I £ij>ru 


[ ^ V ^ A . ^ ^ i£j L>fcJ I] Up I ^p u > UJ I ^ 4j la . « 1 I~Cp Up ^p T $. Y Y* . ^ t L*-^jp 


Comments: 


. [ T i T A : ^ t pJL^o ] <i) I Xpj 


If a riding animal is strong and healthy and it can easily carry three riders, or 
the weight of the riders is less, then there is no harm in riding an animal by 
three riders. If the mount is weak, then it will be ridden only according to its 
capability; if it is capable to carry more riders, then more than three riders 
may ride it. 


Chapter 28. What Has Been 
Related About The 
Unintentional Glance 


^ U *L>\j - (YA ^^Jl) 
OY k^i\) UU«i]l 


2776. Jarir bin ‘Abdullah narrated: 
“I asked the Messenger of Allah ^ 
about the unintentional glance, so 
he ordered me that I divert my 
sight.” (Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih . Abu Zur‘ah (a 
narrator in the chain) [bin ‘Amris] 
name is Harim. 


li 1 : jup- I — Y V V 1 

. o ^ ^ o"-* > « > * > i't 6 . - . * » \ > 

iji J O** 

°u* if Jj** if ^ °u* 4 *3^ 

+ * " ^ ~ ^ 

: J 15 5*1 1 

. ^ c_d I o I ^>'y> li Yj& 

l O Jl>- f ^ ^W»«P JtdJ 

* " ^ • i r n- * 

. jA 4^>| I Lj J Jj ' J • 


4j ^JLa vioJL>- Y^G^:^ to^U>%jii3l Jlaj x_jU 




i 




Comments: 

A person will not be held accountable and responsible if a stranger woman or 
someone’s private part comes into view suddenly, accidentally and 
unintentionally, but casting a gaze again or to keep the gaze fixed upon and 
not to turn away is a sin and subject to accountability. 



The Chapters On Manners 


146 




2111. Ibn Buraidah narrated from 
his father (from the Prophet jg) 
who said: “O ‘All! Do not follow a 
look with a look, the first is for 
you, but the next is not for you.” 
(Pa%f) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Gharib , we do not know of 
it except through the narration of 
Shank. 




& ftj*. - YVVV 

* ' - *1 " - ^ y I ° y tl t. 

if iff if if 

^ ■ tsf ^ :Jl5 Hi j 4 *j\ 

ill ill hj 


. ( <o \ 


JIS] 

. bJL djJ> yA Nl 43 N t f.f 


^j^aP 'j* 4j U ^ >1j iqISLJI tijb jj! a>- y>-\j 






^ *\ £ / Y : Js* ^L p ^UJI 4j ^ Y ^ 

. ^ X V /r : ^5 1>*J I jjlp < jj& b* -LxJJ j *•— L* f* 


Chapter 29. What Has Been 
Related About Women Veiling 
From Men 


^ pI>- La — (Y 
(t? 4i>J0 ^ pLlllI 


2878. Nabhan the freed slave of 
Umm Salamah, narrated to Ibn 
Shihab, that Umm Salamah 
narrated to him, that she and 
Maimflnah were with the 
Messenger of Allah #|, she said: 
“So when we were with him, Ibn 
Umm Maktum came, and he 
entered upon him, and that was 
after veiling had been ordered for 
us. So the Messenger of Allah jg 
said: ‘Veil yourselves from him.’ So 
I said: ‘O Messenger of Allah! Is 
he not blind such that he can not 
see us nor recognize us?’ So the 
Messenger of Allah ^ said: ‘Are 
you two blind such that you can not 
see him?”’ (Hasan) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan Sahlh. 


\ aIiI jup VS5 jl>- : Jo'yi — YVVA 

#y i y *. '''>'>>*> 

if iff if ^ ji f. cr^Ji L, " x> ’ 

<* y y y 

Uli j»l <jl i>\ liLi ^ \ jtglj 

3|jg 4)1 J ji*j XjP L$jl 

> », . y-'.y'T 0 t,£ t' f #y y 

y i Li i oJLp LL~y : CJ Ls t 4 j 

L Ja I U A*j dJUSj aIIp i ^ j* ^ 

1 ® 4I1 1 <J j <J t ^ \j 

U ! t 4L0 

4A) I <J J Lai ? Ujyya^ji N 

. m I Lw*J I 4 L»jo I L) \j Lw<>j<i \ 8 : 

Ijjb [ : y\ JIS] 


ob-aJyJJ Ji aJ ji tijb jj! f Ij 63 Ll^[] 

jb?- 4 4 j Ajilljyp 



The Chapters On Manners 


147 


hftl 


^ ^ y~>- ^IwJL l yV*-*' (In' ♦ o i ^ : (jL^^fl) 

.T^YA:-?- o j *ga <Jl 

Comments: ^ 

This Hadith proves that it is not allowed for women to look at men's beauty 
and to have a thorough look, just as men are not allowed to look at women, 
therefore both are commanded to lower their gaze alike. 


Chapter 30. What Has Been 
Related About The Prohibition 
Of Entering Upon Women 
Without The Permission Of 
Their Husbands 

2779. Dhakwan narrated from the 
freed slave of ‘Amr bin A1 -‘As that 
‘Amr bin Al-‘As sent him to ‘All, 
seeking his permission to enter 
upon Asma’ bint ‘Umais, so he 
permitted him. When he was 
finished from what he needed, the 
freed slave of ‘Amr bin A1 -‘As 
asked about that, so he said: 
“Indeed the Prophet jjg prohibited 
us - or - prohibited that we enter 
upon women, without the 
permission of their husbands." 
(Hasan) 

There are narrations on this topic 
from ‘Uqbah bin ‘Amir, ‘Abdullah 
bin ‘Amr and Jabir. 

[Abu ‘Elsa said:] This Haditji is 
Hasan Sahlh. 


^ U - (T * 

Vk \ J* & 

('M ii&cl I) jj\ 

y — YVV^ 

yp Ay-i y <bl Jup 

oi jj ** ilJy* If <-o\jXs y- 

ijl oi ^ : y^' 

Al) I ^ip 4j3 Lulj ^^Lp 

JLl ai>-L>- y £yi y>- iA ^ 
j[ .JUi t yp y>L*JI y j yp 

»uji ( _ S U yi; j! - y jl - jiH 

• Crfr-ljjl oi\ t J?u 

4U\ ±S[j] j>\s- J, Zie- j* i_jGI y) 

«*•" * s 

. ^j?w? y^>- t j*} 


yy 5 iji % A> y i /£ : JUj>- I A>- y>~ 1 j [y...^] ! 

yl ylj r\vr:^ tpJLu. -Up -La I k^j J j>JJ j t jJ* y? L*J I y j y_P ^ y>j L 

J li . <J li ( aaj ) AoX-k y yp ^ U—n L y I y I ^ yU 1 t 1 * / £ I <u~U> 

y aup yp yj & Vl oLJc^Jl ^^Ip Jk>-JJ jl " .‘y^UJl y j ^p 

^ C Y ) vr : ^ t p-L— « ] jj^>-p y <u I-U pj [Y WY ; ^ i p-L-j» j o Y Y* Y : ^ t y j 1 >*J I ] y Lp 

.[Y W> : c tpJL-] 


The Chapters On Manners 


148 




Comments: 

Meeting and talking to women freely, in public and in secret, causes danger 
and temptation, Satan tries to trap them in a calamity; if the husband comes 
to know of this, it will create doubts and suspicions in his heart. 


Chapter 31. What Has Been 
Related About The Danger Of 
The Fitnah Of Women 

2780. Usamah bin Zaid, and 
Sa‘eed bin Zaid bin ‘Amr bin 
Nufail narrated that the Prophet 
31! said: “I have not left among the 
people after me, a Fitnah more 
harmful upon men than women.” 
(Sahih) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan Sahih . 

More than one of the trustworthy 
narrators have reported this Hadith 
from Sulaiman At-TaimI, from Abu 
‘Uthman, from Usamah bin Zaid 
from the Prophet and they did 
not mention in it “From Sa‘eed bin 
Zaid bin ‘Amr bin Nufail,” and we 
do not know anyone who said: 
“From Usamah bin Zaid and 
Sa‘eed bin Zaid” other than Al- 
Mu‘tamir. 

There is something on this topic 
from Abu Sa‘eed. 

[(Another chain) with similar 
narration]. 


s&t ^ fU U - on 

(10 0 pL J I 

^jLpSl! JUP - TVA* 

^P if J \ 

S ' l ' Of i i 

Jjj (2H *J*\Ji*\ ^jP C jlXip ^jP C I 

tf ^ ^> 9 9 ^ o o'- 

fp ' if if. if.^iJif. 

. # LljJ \ ^jA J L>- ji I \ 

. if>- U* f : f) 3lS] 

if jf iSjj 

tj Uip ^JS If oUii 

u* 0? if 

if. Jj ** if.fjif. if ^ 

Xa\^>\ JP <JU ljj>- 1 pjLu tjltfi 

. 1 > jf Juj JLjU^J L jjj 

oJJ 

j. i£U isSlP] 

SJlii jp iJUip J jp Suli 


jUI k— >L lpIpjJIj l ^ ,L..< *j>- j>-\j 

if Aj ^^Ip^MjLp ( jP ^ ^ ^ c oLjj c f-Lr-Jl 

.[XVtX:^- t ju*^- /p >Ul Jj cJl-j ju>- 

Comments: c r " - ^ * ’ - - 


Men are naturally inclined towards women, when a man meets a woman in 
secret, Satan tries his best to trap him in sinning, and sometimes a sudden 
look at a woman creates lustful desire leading to evil consequences due to the 
Satanic deviation. 



The Chapters On Manners 


149 



Chapter 32. What Has Been 
Related About Using Locks Of 
Hair I1] 

2781. Humaid bin ‘Abdur-Rahman 
narrated that he heard Mu‘awiyah 
giving a Khutbah in Al-Madinah, 
and saying: “Where are your 
scholars. O people of Al-Madinah? 
[Indeed] I heard the Messenger of 
Allah j§§ forbidding from these 
locks (of hair), and saying: ‘The 
Children of Isra’Il were only ruined 
when their women used them.”’ 
( Sahih ) 

[Abu ‘Elsa said:] This Hadith. is 
Hasan Sahih , and it has been 
reported through other routes from 
Mu‘awiyah. 


4*ykl ^3 £ l>* La L — (Y T 

" ^ > - * 

("l "l AA>cJl) SL>*jl 

:4il Alp l2a>- -.iji - YVA\ 

LoJ>- * ^ Ujwb>- 

* \ „ K\ . » 9 S.| a - 

oJa>- Aj j ^ <A*P 

JiT i; sLjUl 

i<§§| dill <J [^yl] 

j-o C-^JLa ! <J jAjj a .la aj I oJia ^P 

. ^ La Jl>tj I J-j I j-^l 

IJla jlf Jti] 

o ^ 0 " o * > a C * 

* ^dj ^ J a* j j *■ 


a1v?J^~<JIj a1v?IjJI JlxS J>xj * — » L» tAojJlj ^LU I A>- y>- I j t aJLp 

^L'yi -AjJj Y ^ Y V : i ^xJ[ . . . 


Comments: 


. aj (_5jAjJ I YMA : ^ 


Mu‘awiyah ^ performed his last Hajj in 51 A.H. in the reign of his caliphate, 
he visited Al-Madinah on his return where he saw a bunch of artificial hair 
with the women who used it as an extension to their hair. So he delivered a 
sermon to the people concerning this issue and objected on the extension of 
hair, and he also drew the attention of the scholars to it. 


Chapter 33. What Has Been 
Related About Lengthening 
One’s Hair, Seeking To Have 
Ones Hair Lengthened, 
Tattooing, And Seeking To Be 
Tattooed 

2782. ‘Abdullah narrated that the 
Prophet iH cursed the women who 
practice tattooing and those who 
seek to be tattooed, the women 
who remove hair from their faces 


^3 La U — (YY ^j>v*-<Jl) 

4^-iljJl J J Ij aJL^Ij^JI 

(IV Aj 2>JI) J I J 

l*£U JU^I t£U. - YVAY 

^jP t j ^P -A^>- oJ^P 

^ ^Ji\ of -.diii oi p ^p tdiilp ^p 


That is, to lengthen one’s hair with some type of extensions that are made of hair/ 



The Chapters On Manners 


150 




seeking beautification by changing 
the creation of Allah. (Sahih) 

[He said:] This Hadith is Hasan 
Sahih . [Shu‘bah and more than one 
of the A’immah have reported it 
from Mansur (a narrator in the 
chain)]. 

<J : k-J 'li c 


\ j cj \j o jJl 

. <0)1 J^L>- oLaLj 

jij] ipvi 1-L* [:JU] 

^ j 

. [ jyO^a 

<• aAo ycA : j>u 


. 4j j y&j* ^ ^ t j £ AA1 : Q 

Comments: w ^ 

Presently, these types of fashions are very much rife among women for which 
the ladies try to beautify and adorn themselves by distorting the creation of 
Allah; and extravagant beauty parlors are open for it. The parlors have taken 
the place of art and profession and the new fashions in the name of 
modernism are being introduced day by day, they are the result of being away 
from religion, and the bashfulness and shyness is drifting away day by day. 


2783. Ibn ‘Umar narrated that the 
Prophet 0 } said: “Allah’s curse is 
upon the woman who lengthens 
hair and the woman who seeks to 
have her hair lengthened, and the 
woman who tattoos and the woman 
who seeks to have herself 
tattooed.” 111 (Sahih) 

Nafi‘ (one of the narrators) said: 
“Tattooing was on the gums.” 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. 

[He said:] There are narrations on 
this topic from ‘Aishah, Ma‘qil bin 
Yasar, Asma’ bint Abl Bakr and 
Ibn ‘Abbas. 

(Another chain) with similar 
narration but they did not mention 
the saying of Nafi‘ in it. 

[Abu ‘Eisa said:] This Hadith is 
Hasan Sahih. 


Juc- l h j^~\ \ Sjy* — TV AT 

If '■s* 

auijji 5fci :to M sp' to to* to 
•«&' J 'to j 

J jLIj Jl *— - j U3 \ 

• yX? C/Xj Jto 

«» ^ * - *■' 

y : jLJL> hj Jj>- 

. y' OS s S > > 0 i , > <>S> ^ . . 

(» ^ u ^y. 4*' . toyy 

* 

■ 0J J* X* y\ J* 

* ^ f y £ 

y\ J\i] 


111 This preceded under no. 1759. 



The Chapters On Manners 


151 


oVl 


^ «y 0 ^V'V : Q t yulJl t^LUl 4>- y>-\j t4-lp { y£j» \ 

4-15 Ip jjp L-J I ^sj Aj j+s* ^ <ulx-p ^jA y\yt :^ — *«j lijLJl 

t^jUxJl] j£j ^1 oJo [ Y o fo ; 1] jLj JJLx*j [Y^YY*:^ oY*o;^ 

.[nv*: c ojb ^1] ^Ij [YHY t( JL^, o<\n 

Comments: 

These artificial hairs are named wigs or toupees nowadays, the beauty parlors 
are encouraging these, and moreover there are many other shameless and 
indecent acts committed, which are unlawful and strictly illegal according to 
Islamic traditions and Islamic culture, for example, the growing of fingernails 
to extraordinary lengths, or using fake nails in order for them to appear 
longer and to then adorn the nails with thick, rich and brightly colored 
polishes. These tasks are all performed in imitation to the non-believers while 
a very clear prohibition of imitating the disbelievers exists in the Shari' ah. 


Chapter 34. What Has Been 
Related About Women Who 
Imitate Men [1] 


^ pl>- Lo - (Vi 

pLlilt '^ja JU- 

OlA 


2784. Ibn 'Abbas narrated: “The 
Messenger of Allah jg cursed the 
women who imitate men and the 
men who imitate women.” ( Sahih ) 
[Abu 'Elsa said:] This Hadith is 
Hasan Sahih. 


ilj-b*- : ^ ^ uiJL>- — YVA t 

S' ^jl 

. J li ^j^Lp L 4 * 0 j^P 

* LdJ I ya J L>* jJ Lj o I <u I J 

. JA *tdjl Jsk&ilj 


® A A o . ^ l d U- J Li <z*> 1 g 1 a 1— J Li » .^<d 


^y>yU? y\ J U] 

JuJl v — » L t^LUl <>■ y>- lj : J>%i 


2785. Ibn 'Abbas narrated: “The 
Messenger of Allah jg cursed 
those men who behave 
effeminately and those women 
whose behavior is masculine.” 
(Sahih) 

[He said:] This Hadith, is Hasan 
Sahih. There is something on this 
topic from 'Aishah. 


a 4 


: dSuJl *J* ^JJ\ ldl>- - YVA* 


d*' d^ dr^ 

44 S' * ' * 

dLd^Jl j|g 4jj| dj-ij 

1d^ [ : Jli] . c-ldjJl ^0 


. 4-15 Ip ( j r P * — IdJ I ^dd>- 


(i] 


The meaning is not to impersonate, but rather to resemble in one’s dress or other manners. 



The Chapters On Manners 


152 


0V1 


pLJIj ^■^..Vull ^Lj t^LUl j>-\j <« aJlp J^o 

<— > Li 1 ^ j sfc l«J I 1 Jiaj 1 j 4j j^S ^jA ^ ^ AV t * ^ i j o A A t : ^ 

. [ £ * ^ : £ fcijb yX] i*wlp 

Comments: 

Allah M created men and women on separate nature and qualities, so the 
men who adopt a feminine look, guise, behavior and manner of talking or 
they wear feminine dress are cursed, likewise the women who adopt the look 
and behavior of men are cursed. 

Mukhannatii is a man who adopts feminine behavior and talks like them and 
while wearing a feminine dress he behaves like women in body movements; 
and the Mutarajjil is a woman who follows masculinity in manners of dress, 
behavior, movements, look and guise etc. 


Chapter 35, What Has Been 
Related About It Being 
Disliked For Women To Go 
Out Perfumed 

2786. Abu Musa narrated that the 
Prophet 3 |g said: “Every eye 

commits adultery, and when the 
woman uses perfume and she 
passes by a gathering, then she is 
like this and that.” Meaning an 
adulteress. (Hasan) 

There is something on this topic 
from Abu Hurairah. 

[Abu ‘Elsa said:] This Haditji is 
Hasan Sahih. 


AvJ&YJZ Lo U — (V' o 


(1 4i>rJ0 l jt2A~A Si jA Jl j>~ 


&S- :j iL; ^ - tva"\ 

oj\X& OjIj jUajiil ^ 

> * 0 0~ 6 ^ S 0 

cA t cr4 5 <y. 

-x ,, - \ 

tv^\j <.h/j J* JS» : Jli m ^ cA 

* -S’ S 

\jS t Ij C-> O I ISI 

* ^$'3 LS^ ~ 

lr~*~ j;' J^] 




i j>A3 si ^Jl ^ t^jl^ jj! Ij 

Aj ojL>*P CI-jIj 0 ^ Y ^ ^ ;^0T/A: ^Lm-jJIj jUajoJl ^ ^ VT : ^ 


i jL>- ^Ij ^*\A\:^t ^1 11 : ^_jLil53l ^ jJI JUj j j^j>JI *Jbjj 

.[nvt:^ ojb ^1] s y mJ * ^1 ^ ^>Ul Jj * ^AJI ^Ijj t<U A ; ^UJlj \m:^ 


Comments: 

Any gaze that is cast at someone out of lust and carnal desire is an act of 
fornication. When a woman goes out of her house while adorned and 
beautified, it is as if she provokes others to look at herself and she incites 
their lust and carnal desire, so she invites adultery and only an adulteress 
would do so. 



The Chapters On Manners 


153 


irti Lii^i 


Chapter 36. What Has Been 
Related About Fragrance For 
Men And Women 


L a — (r 

(v * 


2787. AbQ Hurairah narrated that 
the Messenger of Allah 3 § said: 
“Fragrance for men is that which 
its scent is apparent and its color is 
hidden, and fragrance for women is 
that which its color is visible and its 
scent is hidden.”^ {DaHf) 

(Another chain of narration) with 
similar in meaning. 

[Abu 'Elsa said:] This Hadlth is 
Hasan , except that we do not know 
At-Tufawl (a narrator in the chain) 
except by this Hadlth, and we do 
not know his name. The narration 
of Isma'Il bin Ibrahim is more 
complete and longer, and there is 
something on this topic from 
'Imran bin Husain. 


^ llJjj- — TVAV 

I JP If SjlS y\ 

C$3 If if c$3 if 

•* * 

\j* JL>- J>\ (Jysj 3^$ : J IS 

\ja f-LlvjJl AjjJ iff j 4 s>*j j 

> > . ' * 

. ^-Apyj iff 3 

U>i : ^ CJai 

"" * 


uLji 




m f y "Of Jt if ‘<£j 

Ijjbj [ : y\ 3 IS] cotocoj 

VI is> : V jjjuLl !)f VI l^f 
CUjJl >-j w_S V J Jj>tJ I IjjJs 

c$?3 c* 


Ji '^'yf if 

* " 

3jta lLo °^**C 4 ^ 0 ^ /A : (_^L~Jl *c>r y-\j [uiyw? o.stuO] : 

j»s A> ^ (j I j^oP ^jP ’ tj I ^ J $ A AA I jit <L~J J ij^>tP \ ( Jj>- J 4j f>i I 

.[YVAAl^l] 


2788. ‘Imran bin Husain said: 
“The Prophet ig said [to me]: 
‘Indeed the best fragrance for men 
is what’s scent is apparent and its 
color is hidden, and the best 
fragrance for women is what’s color 
is visible and its scent is hidden.’ 
And he prohibited Mitharatil- 


if :jli; ^ lUi l&U- - TVAA 

^f ^jp ^jl 

Jli :3is y. ^yf if 
u JU^Jl > Op) :|g *£l [J] 

lo ^ j3 iff 3 jf 


[i] 


Meaning, when leaving the home as indicated by the previous chapter. As far as in the 
presence of the husband, then the woman may wear fragrant perfume. 



The Chapters On Manners 


154 




Urjawan ,”^ 11 (Da%f) 

This Hadttji is Hasan Gharib from 
this route. 


if 11 


• > <- ^ 






4j&\ 


l * * A: C i>“ 

jj 


4^011 

siJUi 


^ VO* 0^ ^ 

4> jb jjI [ t I j w ? a^L**j] ! ^ 

£-*j JX*J <^jux-J> aJC^ij 4j 4 jj ^P 1 ^ 

. J^jL*J| Cl~j-L>J I 4 jLjw5» 


Comments: 

This Hadlth, teaches that women are not allowed to apply fragrant substance, 
perfume etc., when leaving the home, and the men are not allowed to use a 
fragrance that leaves color because it resembles women. 


Chapter 37. What Has Been £*) 'i J U - (TV ~~JI) 

Related About It Being ^ ~ 

Disliked To Refuse Perfume ( v ^ ^10 


2789. Thumamah bin ‘Abdullah 
said: “Anas would not refuse 
perfume, and Anas said: ‘Indeed 
the Prophet #§ would not refuse 
perfume.” (Sahih) 

There is something on this topic 
from Abu Hurairah. 


:j\k y m JilAi £}j£ - TVA<\ 


' i"i i s * a * >0 V" 

^ ^ ' 4 4JJ 1 .X.P Coll 

.. . ? t < vT 


5 :JU 
J1 01 


."us' 


[Abu ‘Elsa said:] This Hadlth is 
Hasan Sahih. 


■'Aif ^ if ‘•l 1 J,S 

. ojP y) Jli] 


^ oj^p lLoA?- o^X^ : ^ ^ ^ja ^->l> t^UJl t^jUll *>- 'j \ 

. [ i ^ VX : ^ tijb jAj X X oY* : ^ Sjjj-* ^1 ^ j doU 


Comments: 

The exchange of gifts is a means of increasing mutual love and kindness, and 
love and kindness is a goal of the Shari* ah; therefore giving a present of 
something that is not very precious and burdensome is a liked deed, so the 
gift of such things should not be refused, rather be accepted, because it is not 
difficult to offer a present in exchange. 


[1] Mttharah was some type of saddle cloth. Some of the people of knowledge say it was a 

certain kind of cloth made of silk, and it preceded earlier under no. 1760. They disagree 
over Al-Urjawan , and perhaps it means whatever is red, meaning the red Mitharah , see 
Tuhfat Al-Ahwadhi. 



The Chapters On Manners 


155 




2790. Ibn ‘Umar narrated that the 
Messenger of Allah jg said: 

“There are three that are not 
refused: Cushions, oils ( Duhn ), and 
milk.” (Hasan) 

[Duhn means fragrance.] 

[Abu ‘Elsa said:] This Haditji is 
Gharib, ‘Abdullah bin Muslim is 
Ibn Jundab and he is from Al- 
Madinah. 

ja YrYv*:^ irn/H^i j> 

1 1 ^ • /T : Jl ^ i Oi J-P L wl 

.rm: 


J *1 

lL : o^ 

:&S OiJLP - YV 5 • 




,pS‘ i «&' P* 

: 

m> & 

\ Jli : Jli 



«o$i. 

- * 0 J t!- Al IS 

j ff f -v 




. [<wJall 4 j 

**'' + ' i 

~LPj t (ws. 

jJu>- IJa [ : y) Jl^l 


_ t • 
* ^ 

JwO J_Aj 

> > «« ^ > 1 9 > > « 

J f ~ is 

4)1 


->b 




c 


2791, Abu ‘Uthman An-Nahdl 
said: “The Messenger of Allah g| 
said: ‘When one of you is given 
some fragrance then do not refuse 
it, for indeed it comes from 
Paradise.” {Da%f) 

[He said:] This Haditji is Gharib 
Hasan , we do not know of other 
than this narration from Hanan (a 
narrator in the chain). Abu 
‘Uthman An-Nahdl’s name is 
‘Abdur-Rahman bin Mall, he lived 
during the time of the Prophet jgg 
but he did not see him, nor did he 
hear from him. 




if gjj is. fjt 


^ __ LL> Jji . 4 /jj 

jU 

Lji ^ if 4 9 if 4 f ^ 


<dil J jZj Jli : Jii 

> > „ t 


ift I 

Vj 4 ^> lii [: Jli] 

JLJlp ! j t cl-j Jc^J I Idjfc i^_5 j *. j 

^ o ( ^ Jo 1 0 £ , , -* 0 - >> ol i 0*\t 

J I >>A3 ^ Jl^ i r ^"^ J 4*o»*am 1 1 

pj ‘ V p-t> -ill <I*r^ 


># - - 9 - 

. ALa £**»«*j 


&■> 


Chapter 38. What Has Been 
Related About It Being 
Disliked For A Man’s Skin To 
Touch A Man’s Skin And A 
Woman’s Skin To Touch A 
Woman’s Skin 

2792. ‘Abdullah narrated that the 
Messenger of Allah jg said: “A 


4p*aI jp ^ £■ b*- U l — (T A 

sf> Jl sf>Jlj j^JI Jfjl sjid 

(VY 

liijP - YV^Y 



The Chapters On Manners 


156 




woman is not to touch a woman 
such that she can describe her to 
her husband as if he is looking at 
her.” (Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. 


4 Ul Jlp ^P t c ^ 

5 1 y*S I Lj N # : & \ J <J li : J li 

. w 14II) l ty’Tj'jl 0 1 

JW 


oT i ^ ^ l 4>-j^ si si j-*Lj N 

Comments: 


l C 


l£Jl i^jUxJl 

. 4j ^ 


The aim of this Hadith is that a woman is not allowed to describe to her 
husband the features of another woman, be it the facial appearance, physical 
build, and or any other physical feature by such a way as if he may be able to 
picture her. Because it is possible he may fall in love with her; her features, 
her beauty and appearance will occupy his heart, or perhaps he will look 
down at her. 


2793. ‘Abdur-Rahman bin Abl 
Sa‘eed [Al-Khudri] narrated from 
his father who said: “The 
Messenger of Allah said: ‘A 
man is not to look at the ‘Awrah of 
a man, and a woman is not to look 
at the Awrah of a woman. A man 
is not to be alone with a man 
under one garment, and a woman 
is not to be alone with a woman 
under one garment.”’ (Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Gharib [Sahih\ 


J\ ^ At - mr 

— • *— 1 >L>- Jj j 0 Jj>- 

* / 

'ey. **5-3 •" - j>) ^jju 

Xjyi Ji c ^) ' 4f if 

N 11 ! jj||§ <3 1 1 J Jli ' J t 4 -j 1 

^ % cj^il J\ fc*J\ ’j& 

JrjJ' 5j}p 

^ ^jJli J J! 

II* [ : (_^~r * Jli] 


. [ jP 

Juj ^ YTA:^ j! ^ladl *— y^\ j : 


. <b ^ji I 

Comments: 

A man looking at the private parts of another man and a woman looking at 
the private parts of another woman or lying naked under one cloth is against 
the dignity of human civilisation and it can trigger a danger of sinning, 
because it can be a means of inciting carnal desire; therefore it is unlawful. 



The Chapters On Manners 


157 



Chapter 39. What Has Been 
Related About Protecting The 
Awrah 

2794. Bahz bin Hakim narrated 
from his father, from his 
grandfather, who said: “I said: ‘O 
Prophet of Allah! Regarding our 
Awrah , what of it must we cover 
and what of it may we leave?’ He 
said: ‘Protect your Awrah except 
from your wife or what your right 
hand possesses.’ He said: “I said: 
‘O Messenger of Allah! What 
about when some people are with 
others?’ He said: Tf you are able to 
not let anyone see it then do not 
let them see it.’” He said: “I said: 
‘O Prophet of Allah! What about 
when one of us is alone?’ He said: 
‘Allah is more deserving of being 
shy from Him than the people.’’’^ 11 
(Hasan) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan . 


(Vr 

i£U ^ iuf i&U - m* 

U j~>-\ * U OjjL* f JjJj J iUL. 

:Jli f f f£J- f 

\j»j [f* fXi La Lj \jf !<Ill la * 

:<Jl$ 

<J : <J li . La j I 

: JU ^ jlS* 1o| ! -dj I 

® L^Jj Jj Jj>- I La \jj ^ 0 I C. ot ial. ■» I 
LJ^I 015- lil ! -tii I L: :oii : Jli 
j I I : Jli ?LJli 

• 5-^ lai. [ : Lf l~6' y\ (J IS] 

. Y VI ^ ; ^JUj 


Comments: 

The issue of covering one’s private parts has been quoted in this ‘chapter on 
manners” for the second time; one should not expose the private parts even 
when one is alone. Allah has more right to be shown modesty and 
bashfulness; the aim is that His order should be obeyed even when one is 
alone and in privacy. 


Chapter 40. What Has Been 
Related About The Thigh Being 
Part Of The Awrah 

2795. Zur‘ah bin Muslim bin 
Jarhad Al-AslamI narrated about 
his grandfather Jarhad, he said: 
“The Prophet ^ passed by Jarhad 


jf *l>- U - (t * pj>0L Jl) 

(V£ 4j4>tx]|) 


lCjj>- : ^yjl ^1 UjJ>- 

Lr! J** ^ 


- mo 

i > O 

I 0 LjL» 

1/ 


t 1 ' Similar preceded under on. 2769 



The Chapters On Maimers 


158 




in the Masjid and his thigh was 
exposed, so he said: ‘Indeed the 
thigh is ! Awrah (Hasan) 

[Abu ‘Elsa said:] This Hadith is 
Hasan, I do not think that its chain 
is connected. 


^li\ y :JIS A*^T oA>- JP 
o A>ti I A® j c 1 Aft j^xj 

. #ojjp aAbjiJI op : 

U Aovb- lift Jjl J\i] 


. «,<?.« -<WJ (^jl 

(A° t * U ojb jjIj 4AP cr! ^ kl* AO ^ ^ c ^Ajva-pJl 1 _? 

Y'oY' : ^ <, ol—^ - ^jI j ^ X : 1 <■ Stlvll < (_£jl>*Jl aaIpj <u j^asS\ ^ 1 OjJ> 

I A-jA>J| Afcl jA (AoAjxJJj 6 ^Pj 4A*^0J jJl ^ A * / 1 J 

.(xv<\x) 

Comments: 

The particular part of the human body which is named the private part, every 
noble and sensible person, without making a distinction between a Muslim 
and non-Muslim, has the view that it must be covered; but according to the 
saying of the Prophet *|§ it is not only the private part of the human body and 
its surrounding area that is to be covered, but the thigh is also included in the 
area which must be covered. 


2796. ‘Abdullah bin Jarhad Al- 
Aslaml narrated from his father, 
from the Prophet #| who said: 
“The thigh is ! Awrah .” (Hasan) 
[Abu ‘Elsa said:] This Hadith, is 
Hasan Gharib from this route. 


JjH\ ^ ^f\j t&U - xv^t 
J* 1} Ha^- 

A ^ 4JJ \ JuP ^f t jjjl 

if a£> j> &\ if i 

Ai'ff A>d]l» :Jli jH £^1 jp *J\ 

cUjA?- lla> [ : ^1 Jli] 


. <0 aa^t jj! caj JljjJlAP tVA/T': 


» ' \ 9 4 " 

. lift iy» 

fb [j^-] 


2797. Ibn ‘Abbas narrated that the 
Prophet jf§ said: “The thigh is 

There are narrations on this topic 
from ‘All and Muhammad bin 
‘Abdullah bin Jahsh. (Hasan) 

[Abu ‘Elsa said:] This Haditji is 
Hasan Gharib , ‘Abdullah bin Jahsh 
was a Companion and his son 


JpSii Ip ij>' j-vfi j 0a>- - xv^v 
Ha?- : Ha?- 

if if f} if JsJ'j-H 

l>xl 1 ® i)\j ^ o 1 : (j* Ip ^ 1 

aIp ij>' A ^ip ^ wjDl «5 jjP 




The Chapters On Manners 


159 


0V1 


Muhammad was a Companion. 



j [ y} JIS] 


"jj 4)1 Ju*Jj 

ts 0 > t . > 

. <u>w> X<*_>«-a 
* 

tij^J tVo/^ljU^I ^U* y ^jUJaJl y-y-\j :^ mJ >u 

jAj 4j J~£P JL~i -L>- t V A /r : -W>- 1 0 I J JJ 4 j L^J ^,^->*3 I y & o j \ • \ J lo^L! | 

* O I j Jl ajl>j Jut y>- ^ 41 -Lp ^ -La 1 ^— *> 


2798. Abu Az-Zinad narrated: 
“Ibn Jarhad informed me from his 
father, that the Prophet g| passed 
by him while his thigh was exposed, 
so the Prophet % said: ‘Cover your 
thigh, for indeed it is Awrah.’” 
(Hasan) 

[Abu ‘Elsa said:] This Haditji is 
Hasan . 

i^_ A ->. w - V? O-LL-hJ 4j Juj I J*»\ ^jA 

4)L Up [YM £ ♦ c £ * ^ 0 


Chapter 41. What Has Been 
Related About Cleanliness 

2799. Salih bin Abl Hassan said: “I 
heard Sa‘eed bin Al-Musayyab 
saying: ‘Indeed Allah is Tayyib 
(good) and he loves Tayyib (what is 
good), and He is Nazif (clean) and 
He loves cleanliness, He is Karim 
(kind) and He loves kindness, He 
Jawad (generous) and He loves 
generosity. So clean’ - I think he 
said - ‘your courtyards, and do not 
resemble the Jews.’” He said: “I 
mentioned that to Muhajir bin 
Mismar, and he said: “Amir bin 
Sa‘d [bin Abl Waqqas] narrated it 
to me from his father from the 
Prophet similarly, except that 


: J^UJl *Jy l&U - mA 

I -L-P Lo-dJ 

o 1 • I I I : J li s li j} I 

J Las t o Jj>x3 IS j aj ^a 

. ly ^ ^ )} 

. J— >- Ijla [ : y\ Jli] 

T v o / ^ : _w>- 1 A>-y >- 1 j [^ ^ **>0 : ^>4 

.[Y<\* / o : ju^I] 
Ik: 1 1 p l>- U w>Ij — (£ ^ ^>oc<Jl) 
(Vo U>ci\) 

: j Liu \j j — YV^ 

* * w * 

,>di ^ jJ> di^ :[^jiai] j-Ip j.1 
c-v*-w< : Jli 

4*^4 5i)l 01 :Jji: ^4^1 cH 1 

vi>4 4/ iSiiln ^ .jjLji 

Jli oljl — 1 jJda^3 

. J Li <> i ^ * 1 L; ^ ^ I 

tjlii 

°_y t [y? li j ^ I ^>1 
Ij j il aj )) : Jli 4j| V} <11* 



The Chapters On Manners 


160 


ijVi 


he did not say: “Clean your 
courtyards.” (Da ‘if) 

[Abu ‘Elsa said:] This Hadttjt is 
Gharib. Khalid bin Ilyas (a narrator 
in the chain) was graded weak, and 
he is also called Ibn Iyas. 


f 

• s ‘ i . cibj 

. UJ \ : tj [jLj 11] i aJl Aj 

+ * ' 

<>- j>-\j [Ij>- 

^ Aj j JOS’ ^ -Lp 


jA Ip Oj-b- y} 

Lo^S" < i i ^ Id I 


. a j-Pj v— o yaxJl 

Comments: 

The aim is exhortation that the internal and external being of a human should 
be pure and the household should also be kept clean and tidy. The Jews 
would not keep their front courtyards clean, so their imitation must be 
avoided; while adhering to good character and manners, one should also give 
away wealth and property generously; because these characteristics are dear 
to Allah, and Allah has the best and the dearest Qualities and Attributes. 


Chapter 42. What Has Been 
Related About Screening 
Oneself During Sexual 
Intercourse 

2800. Abu Muhayyah narrated 
from Laith, from Nafi‘, from Ibn 
‘Umar that the Messenger of Allah 
Ig said: “Beware of nakedness! For 
indeed there are with you, those 
who do not part from you except at 
the place of defecation, and when a 
man goes into his wife. So be shy 
of them and honor them/’ (Da% f) 
[Abu ‘Elsa said:] This Haditji is 
Gharib , we do not know of it 
except through this route, and Abu 
Muhayyah’s name is Yahya bin 
Ya‘la. 


Comments: 




^ pL>- U - (IT 

(vi <u>cJ0 I JUj p I 


J cy. ^ i - y a * * 

* - 

J>) b* 1 b* y^ 

: Jli aIj! J • jXp 
'j ^y> jli t 

b^^ 

. # y> 1 j li 

'J ij & Jli] 

Awl o llp^o jjIj lJl£> /jA 'y \ 4i J*j 




■ <>! usU 


When a person is naked, the angels go away from him, while a person is in 
need of the honorable scribers all the time, so nakedness should be avoided 
to the maximum. 



The Chapters On Manners 


161 


uoVl 4*1*1 


Chapter 43. What Has Been 
Related About Entering The 
Hammam w 

2801. Jabir narrated that the 
Prophet £§ said: “Whoever 

believes in Allah and the Last Day, 
then he is not to let his wife enter 
the Hammam, and whoever 
believes in Allah and the Last Day, 
then he is not to enter the 
Hammam without an Izar. And 
whoever believes in Allah and the 
Last Day, then he is not to sit at a 
spread in which Khamr is 
circulated.” {Hasan) 

[Abu ‘Eisa said:] This Hadith is 
Hasan Gharib, we do not know of 
it as a narration of Tawus from 
Jabir, except through this route. 

Muhammad bin Isma‘11 said: 
“Laith bin Abl Sulaim is truthful 
and sometimes he is mistaken 
about something.” Muhammad [bin 
IsmaTl] said: “Ahmad bin Hanbal 
said: ‘Laith is such that one is not 
happy with his narrations. [Laith 
would narrate something in Marfu f 
form, while others would not 
narrate it in Marju f form. So for 
this reason they considered him 
weak”’] 


^ to ±*)\j - (tV 

(VV 


t y. 


LiJ>- - YA* \ 

''to'' a ° 

ijr irt 4*^ if ^ <y. dr"*^ 

m M J.\* -f ^ 

1 <jj L> i)\£ 

I » j 11 \j *lu L> 0 i {j* j t c IJJ i JlL>- 

" o'' Z s ° J o ^ ' — 

t jljj ^ 

i jii i j <ij l ^ 

. W I j I J_> o Jji Lj 

|JLA y\ Jli] 

U- If li ^ 

. jjji lii ^ 
iy. L— ! y X»j>s^ 9 Jli 

CJS? (Ui LLjj (J j 

: ^ Jli *;] ilAi 

£ 11*1 I <Jb-J 0l5] a^j Juhj *y cJ 

. [a jjbw? jijj^ o ijojj *y 


-K 


4 j ^ ^ tja^.jS /1 

Js> jJ» ^5Ldl A>^=w? j ^ (Jij 9 <>* oljjj 

o^S” Jj>JJ j YAA/t: JLw« 

Comments: " 


Due to baths or showers, in communal areas, being taken without putting on 
any clothes, the Prophet did not allow the women to go to public baths, 
because her whole body is to be covered, whereas the body of a man as a 
whole is not required to be covered, from the navel down to the knee is 


The public bath. 



The Chapters On Manners 


162 




compulsorily to be covered but. He is allowed to enter the bath with a cloth 
or a pair of shorts around the waist. 


2802. Abu ‘Udhrah - and he lived 
during the time of the Prophet - 
narrated from ‘Aishah, that the 
Prophet prohibited the men and 
the women from the Hammamdt 
then he permitted it for the men in 
tear (Hasan) 

[Abu 'Elsa said:] We do not know 
of this Hadith, except as a narration 
of Hammad bin Salamah (a 
narrator in the chain) and its chain 
is not that strong. 




; • ^ 

^ StU i ip 

3^ Cf- ^ b* 

jl : olIp #| ^i\ 3^' jbj _ 

5 ^ ^ o 

43 N iJUj I 3 b} 

J colL^[j 4^-L^ .v 3 L»j>- <*LosX>- 

. iildj 

tA jb jjl 4>- j>-\j j>£ 


^ \ j cp .xa LL> I iLos>- 




rvH: 


C 


Cf.'j 


-gi J* vluJL^Jl 


. o j Ap \ w o 3 £ * ^ ^ ^ 


2803. Abu Al-Mallh Al-Hudhali 
narrated that some women from 
the inhabitants of Hims, or from 
the inhabitants of Ash-Sham 
entered upon ‘Aishah, so she said: 
“Are you those whose women enter 
the Hammamdt ? I heard the 
Messenger of Allah #| saying: ‘No 
woman removes her garments in 
other than the house of her 
husband except that she has tom 
the screen between herself and her 
Lord.’” (Hasan) 

[Abu ‘Elsa said:] This Hadith is 
Hasan. 


:3^ & t&P- - TA 

: 3 b j j-qau ( jp U H> 1 : 3jb I 


j! lr? <l3 : 

: cJlii <.<^51 p ^Ip jI>-S j*UJl Jil ^ 

l 

?oUiUii ^]uj jiijj £Sf 

J-a La» : JjJU 4^1 3j^J 


<( ^J jXUl 


* . i - i ;; r • 


lj 4j 


;>- £ * \ * ! ^ C L^2j I tijb I 4>- j>- Ij f 

A >xJ>c-*0j \ o ^ A ! ^ t^yvsJbiaJl -^jb ^>1 4j 


iL-l] 




rv o . 


: 2?/^ 

: C 1 


4j>- La 


. ( T A A / £ : I L>xJ I Js? jXi JU I 


Plural of Hammam, see the previous Hadith . 



The Chapters On Manners 


163 




Comments: 

Allah did not allow a woman to expose herself and her modesty to anyone 
other than her husband; therefore if she takes off her clothes at any other 
place she will break the law of Allah. In the case of a woman taking a bath in 
a bathroom, if it does not have a proper and decent arrangement of privacy, 
then she is not allowed to take a bath in the state of nakedness. 


Chapter 44. What Has Been 
Related About Angels Do Not 
Enter The House That 
Contains An Image Or A Dog 


jl U - (it 

ij Ijjt aj & jJ-js i 

(VA aJ&cS I) 


2804. Ibn 'Abbas narrated: “I 
heard Abu Talhah saying: ‘I heard 
the Messenger of Allah #| saying: 
“The angels do not enter a house 
in which there is a dog or an object 
of images.” (Sahih) 

[Abu ‘Exsa said:] This Hadith is 
Hasan Sahih . 


0 JL>- “ YA* i 

^>-lj -A-pj 

: IjJli ~ [^Ip — 

0 * ‘lS-A ) 11 if ~lp 


I 4 j I 


> 

: <uip 




Aii\ JlP 




4JJI Jl~P 




: Ul C-OCo. 

: J jxj auI J 
. 0 ^ Liu 


* , * s ' 


0 w-J L lAlijjlj ^LUl t pJL-v« 
^4 Y^YY^:^ ^ -Up ( jP ^ ^ ^ l 


llij [ : jp jjI JIS] 

: e>*’ 


t aJIp 




aJ U iUjI 




Comments: * 

The taking or drawing of a picture is not allowed, keeping it is also not 
permissible, and whoever does so is deprived of the blessed and merciful 
supplications of the angels; while a person is in need of mercy and blessing at 
every moment. Likewise, a dog is an impure animal and some are of a satanic 
nature and the angels despise the devil. 


2805. Ishaq bin 'Abdullah bin Abl 
Talhah narrated that Rafi' bin 
Ishaq informed him, saying: “I and 
'Abdullah bin Abl Talhah entered 
upon Abu Sa'eed Al-Khudri to visit 
him. So Abu Sa'eed said: 'The 
Messenger of Allah #§ informed 
us: “The angels do not enter a 


^ ju*>- i — Y A * o 

if C/. ^ £jj 

jl : 4 s>A 1 ? I ^ AA)i XP ^ 

ajjI .xpj Ul : i > li o j ^>- I <3l>e^l»l 

' 'Os ' 

d Of' 



The Chapters On Manners 


164 


oVl sliljii 


house in which there is an image or 
a picture.” (Sahih) 

Ishaq expressed doubt saying: “I 
do not know which of them he 
said.” 

[Abu ‘Elsa said:] This Hadith_ is 
Hasan Sahih. 


4)1 J 




ir: 


y. 


>f ju i 


>> >: 
L 03 yyj 


JJU; A-i & Jijj N !)!» 

. « a j j I 

. Jli tL-$J <Sj^i ^ Jl^-i 

I -La [ I Jl5] 


cs 3 


wUUU 




UAA* 


: c 1 


V IT: 


oL— < J] ! 


. s^JiS ^ A"l : q c 0 \ 5»- 


‘Uo/Y^jJl 


2806. Abu Hurairah narrated that 
the Messenger of Allah 2 gg said: 

“Jibra’Il came to me and said: 

‘Indeed I had come to you last 
night, and nothing prevented me 
from entering upon you at the 
house you were in, except that 
there were images of men at the 
door of the house, and there was a 
curtain screen with images on it, 
and there was a dog in the house. 

So go and sever the head of the 
image that is at the door so that it 
will become like a tree stump, and 
go and cut the screen and make 
two throw-cushions to be sat upon, 
and go and expel the dog.” So the 
Messenger of Allah ^jg did so, and 
the dog was a puppy belonging to 
Al-Husain or Al-Hasan which was 
under his belongings, so he ordered 
him to expel it. (Sahih) 

[AbQ ‘Elsa said:] This Hadith is 
Hasan Sahih . There are narrations 
on this topic from ‘Aishah [and 
Abu Talhah]. 

{j* hoA:^ Ljj-u all ^ ojta y\ j>-\ j bjIim*J] 

t^jL^JI] aUIp jLJI ^ ^£AV:^ t jL> l k— . ) -Xj>* 

.[Y j HYo:^ [Y Y • t ^ 


I -Lp U jy >- 1 : jJ) llLi>* — Y A * *\ 

: :<JjlLJi 

: Jli Ojjj-* Lo jl>- : Jli jL*L>tA JjjJ- 

: Jlii ^isP* : <ubl JjJ'j J15 

t • ( «"»/ • £ /- ''>*6''* > o * * 

Jl *Jj I c-lS" 

Sfl aJ cJ5 JJJi cJUi 
J Si Sj cjb^ll Jlil: cJJl wii; j JIS 

O-Jl ^ J 15 j A^i ji ^ ^ l^i C--JI 

^ .iSs 

^w-J Ij 3 ^ I 4 . . ^ S' ^ baJj 

c JtL? JJL>Jj ^la Jli 

aSiI Jj-ij 

ji j^nJJ Siss jiij 

^ Jlli tii ajd cjj 
Idi Jli] 

Llolp C5?j 

.tidlt 



The Chapters On Manners 


165 




Chapter 45. What Has Been 
Related About It Being 
Disliked To Wear Garments 
Dyed With ‘Usfur (Safflower) 
For Men [And Al-Qassl ] 


^ u - (to p^uJl) 

jb#J 

(V<\ 


2807. ‘Abdullah bin ‘Amr said: “A 
man passed by while wearing two 
red garments. He gave Salam to 
the Prophet ^ but he did not 
return the Salam” (Da*if) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Gharib from this route. And 
the meaning of this Hadith, 
according to the people of 
knowledge, is that they disliked 
wearing garments dyed with 
safflower, and they considered that 
whatever was dyed red with clay or 
other than that, then there was no 
harm in it, as long as it was not 
dyed with safflower. 






tz t£U- 


YA • V 


a , > t 

jZ- iAaUJ jZ ^J\ jZ 

OUjj aJpj J* *<Jli j ytS' y <U l Jup 

*jt (•“^ 0\y*?-\ 

i Jo* Ijla [ : ^>1 <jti] 

I wlA ^1^5 j 4 jJ I I JlA y> v o jp 

t \ y* aJ I : ^1*11 Jjfcl jup 

U ol b'jj 

. p lil Aj 

& aj y JU-.I ^ 4^jl^ asj-^Ij oj>Lw-I] : 

♦ l*A>' '$ yS l>* 1 ^J-o l j**\ aip iSjj I o bJsJ l ^w>xj jj ! 

Comments: 

Mu‘asfar is a cloth died with yellow color made of safflower, so according to 
Imam At-Tirmidh! the red clothes were only disliked due to the safflower. 


2808. ‘All bin Abl Talib narrated: 
“The Messenger of Allah #g 
prohibited the gold ring, Al-Qassl, 
Al-Mltharah, and Al-JVah (beer).” 
(Hasan) 

Abu Al-Ahwas said: “It is a drink 
used in Egypt which is made from 
barley.” 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahlh . 


y\ :ty l&U - t A * A 

si?. hf ly y*'y^\ 

Jtf if. iM ^ : Jli "ytji 

ly 5l| aaj! 

Jj>xJo v — j I j** y*j . y~ V I y l <J li 

■ j* 


The Chapters On Manners 


166 




a~jJ (^aJUI ^JL>- tOjJl) 0 


aj J>Uw»I f° t * o ^ jjIj f] 


^ rno^: c t - 


-b> o>)j 


, oni:(OU^I) oU ^1 




2809. Al-Bara’ bin ‘Azib said: 
“The Messenger of Allah 
ordered us with seven things and 
he forbade us from seven. He 
ordered us to follow the funeral, 
visit the ill, reply to the sneezing 
person, accept the invitation, assist 
the oppressed, to help one who 
made an oath, and to return the 
Salam. And he forbade us from 
seven things: From the gold ring, 
or ringlets of gold, silver vessels, 
wearing silk, Ad-Dibaj , Al-Istabraq , 
and Al-Qassi” (Sahih) 

This HadM is Hasan Sahih . 
Ash‘ath bin Sulaim (a narrator in 
the chain) is Ash‘ath bin Abl Ash- 
Sha‘tha’ whose name is Sulaim bin 
Al-Aswad. 


t-Sai ij ll; & ^ ^ - rA ^ 
<s^ If. 4 ^ j y^r If 

" o » % iso * ''t S ", C 

c fi : j li 

Cf o* t 44 a 43^ if 

UL 2|§ 5&1 Jj-i* j :Jli ^jIp 

^ ^ ° 's'* 0 O' 

ojLpj lj y*\ : 0^ 

t L*J ! J 

i I jl f\j 4 ^jlia - o J 1 j 4^pl3Jl 

olj 4jlLj>- jl 

o ^ o 

> » * " * fc \ * " * ' " f . -* i • ' 

I C iJ-A 

.^S'i 

pU| (J Lo_*X**i I p-j j>*-) <*— >U 4 O jJ Ij t A>- y>~ Ij 4 A~lp 

fa ,jj -Uj>^0 f£- 4 . . . P-L^dlj A JaA I J 

. Aj A^*_j> d-o-X>- 

Comments: 

If someone swears of doing something which he is unable to do, provided that 
it is permissible, without the support of others, he should then be helped so 
that he can do it and his oath is fulfilled. Or if he takes an oath about a cause 
related to you, that you will do this for him, while the performance of this 
cause is not a sin, you should then do it. 

Chapter 46. What Has Been *\ j U JA - (n 

Related About Wearing White 

(A * Aji>td I ) I 

2810. Samurah bin Jundab said: :j & ^ £jU- - YA\« 

“The Messenger of Allah ^ said: 


The Chapters On Manners 


167 




‘Wear white, for indeed it is very 
pure and cleaner, and shroud your 
dead in it. 5 ” (Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. There are narrations 
on this topic from Ibn ‘Abbas and 
Ibn ‘Umar. 


^f o'CkL ^ Xp 


if 




^ <y. 


: l 


0 * * a " 
Ji °j- w if 


d 

f . • •. >•- 

- oi 

III! I 1 j J LJ I m <jj 1 J j <J U : JU 
. l$J lyjaSj t lj 

wsjJj>- !Jl* [ : ^^. f Jli] 


■ 

t j» Y ^ *\V . ^ LJ I t^Ll t^LUl tA>"L<» A>- I J [ 

aas 1^^ 1 ^1 p j ^ A o / 1 . U»*J I jup lj ^ a> I 0 

i—*UI * om <. Y * o /A ^ AHV : ^ tY£ /£ : ^UJl xp j~>- jjs> Li j ^jbJUl 

. [Y oY o /v 1^1531 <y ( 5 -^ <y 0 k>j'j t ^ ^ t : ^. iSj] ^yLp ^ I ^ 

Comments: 


Marks and stains of dirt look distinctive on a white cloth, so it requires to be 
washed immediately, thus a person remains safe from dirt and stains and he 
looks neat, tidy, delightful and charming. Therefore it is better to wear white 
dress and its use for a shroud is preferred. 

Chapter 47. What Has Been i^Li-U^U-Uv ^*Jl) 

Related About Permitting The ^ 

Wearing Of Red For Men 

(A\ ^>d!) 


JbfjJJ *jX > Jl ^ 


2811. Jabir bin Samurah said: “I 
saw the Prophet % on a clear 
night, so I looked at the Messenger 
of Allah and at the moon, and 
he was wearing a red Hullah , he 
looked better than the moon to 
me.” (Da‘if) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Gharib, we do not know of it 
except as a narration of Al-Asfrath. 
Shu‘bah and Ath-Thawri reported it 
from Abu Ishaq from Al-Bara’ bin 
‘Azib who said: “I saw a red Hullah 
on the Messenger of Allah.” 

(Another chain of narration.) 

There is a lot of criticism about 


£p l£U- :S£i - YAW 


t jl I ^ 1 4 jP 

:Jli o ji\*r if I 

aJlJ ^jJj! CUjlj 

Allpj Jlj 3|| 4i\ Jj^-j Jj. 

. jUjl jI /y liU l\j iU- 

IJla [ : ^j«~f y\ JIS] 

o i ,8 £ a " ^ ^ 

"jA *^1 AS yu 'S y- 

* - a ( 0 - -2 a 55 . ^ ^8 * f x ^ 

yp °'jjj 

Ai) I (s -^0 * >jLp I 


The Chapters On Manners 


168 


oVi 4*1^ 


this (chain of) Haditjt. [He said:] I 
asked Muhammad, I said to him: 
“Is the Haditjt of Abu Ishaq from 
Al-Bara’ more correct or the 
Haditjt of Jabir bin Samurah?” So 
he considered both of the Ahaditji 
to be Sahih. There is something on 
this topic from Al-Bara’ and Abu 
Juhaifah. (See no. 197 and 1724). 


0Jl>- : J^AIp yj s JjJij 

: ^ \ If 

iUi ^ :jll; f ilii tfiJ-j 

^ j "L. £ ( , IsO * 9 £ 

. Ij4> JIA2-I ^y I yp <u*-j U ^>“1 : 

J ■% ci» llUi dJb [: Jli] 

yj _yl>- jl ^w?i *ljJl yp ^t>«-jl 

jls' ^ \y ?o y*^ 


. y 1 j *l^Jl yP c->LJl 

H £ * : Q t <_£ ^ ^y LcJl 4 j>- ydj <p yjj ^y LiJl j 

JJ I AAd \jj ^ A *\ / 1 : ^S*l>sJ I a>ix^j lLU^ kw.a...x^> jl yw<» y> ^ I j 4 j ^ Ila yp 

$ Y YTV : ^ t p-L-wo j ® A £ A t Y* o o ^ ^ t y J L>»_J I c aJp ( y j y 1 I j) ^f>^>- 

y j 4j jLio y> JUj>^a yp < { \ /YTV : q t La»1 oIjjj ^Y /YYTV:^ oljj »jo Jt>- 

. [ > : ^jJu] aW- J\j [YYTV:^ roo\:^ c^jUJl] *I^JI yp vyLJl 

Comments: 

The discussion about wearing red dress has been mentioned in ‘the chapters 
on clothing’. 


Chapter 48. What Has Been 
Related About The Green 
Garment 


yjill J U jU - (u j^Ji) 

(AT ii>J 0 yJh i 


2812. Abu Rimthah said: “I saw 
the Messenger of Allah wearing 
two green Bumd.” (Sahih) 

[Abu ‘Elsa said:] This Haditjt is 
Hasan Gharib, we do not know of 
it except as a narration of 
‘Ubaidullah bin Iyad. It is said that 
Abu Rimthah At-TaimTs name is 
Habib bin Hayyan, and it is said 
that his name is Rifa‘ah bin 
Yathribl. 


■; 1UJ - yah 

* 0 i, S o<> i 0' >0 '“ill *«'' 

Aii I S^S- UyJ wL>- . J I -X*P 

:Jli 4 iij ^yf ^ <.<J\ If Jm) yj 

. jl ji^y CL. Jtj 

- IJLa Jli] 

4)1 Julp vlo Jj>- fa Sf 1 43 yu N ^p 


Oi 


^1 :Ji2 


yjlj 


oUl 


■ t^^ri l/! ^ ^ J ^»-j I .’ J Ujj t j L>- I 
ojj I » \j c I o ^Av^) 1 o vr : ^ t \ A o /Y* : ^y L-cJ I a>- f - 1 j e^Lw<|] : 

Aj ^ 1j| <U) l-C— P y^o ^ X * *\ . c ^_jl^ y> I j j jLo yj yP (yj-C-uJU 


The Chapters On Manners 


169 




cm/Yi^UJl J VV* : c ojjUJI ^Ij > or Y ; c tjL>- (V* !i ^1 

jj 1 ♦ V 

Comments: 

The green color is good for eyesight, looks good and charming to the viewers, 
and the dress of the dwellers of the Paradise will be green. 


l*\*r W 4^^ “ 

( AY <u>cJ ! ) V I I 

(ji ■A^>- 1 LLu>- — Y A ^ Y 
erf' erf' erf 


Chapter 49. What Has Been 
Related About The Black 
Garment 

2813. ‘Aishah narrated: “The 
Messenger of Allah went out 
during the morning wearing a Mirt 
made of black hair.” ( Sahih ) 

[Abu ‘Elsa said:] This Hadlth, is 
Hasan Sahih Ghanb. 


. \ — o ye- ? 

i^LUl tojJlj ^LUI • gj j>£ 

Comments: * L ‘ /J •* ^ ^ ^ T>A ' : C ‘C 11 ' ' ^ lj ° 

A Mirt is a cloak made of wool or silk. 


4-*w**» AJu I t < - » - >a ^p 

ll* oli <|§ ^l!l OIp 

^ ^ / 

* I J? jA 4»jLp^ 

iJLfc [ (J IS] 


Chapter 50. What Has Been i *l>- U - (o • ^«ji) 

Related About The Yellow : - ' \.V 

Garment (Ai *• 


2814. ‘Abdullah bin Hassan 
narrated that his grandmothers 
Safiyyah bint ‘Ulaibah and 
Duhaibah bint ‘Ulaibah narrated to 
him, from Qailah bint Makhramah 

- and they were her wet nurses and 
Qailah was the grandmother of 
their father - his mother’s mother 

- she said: “We came to the 
Messenger of Allah £jj§” and she 
mentioned the HaditJi in its 
entirety; “until a man came when 
the sun had rose up, so he said: 
‘ As-Salamu ‘Alaika O Messenger of 


ii : iU 

* - 

> 0 

j 0/ . 

JLP 

- YA^ 



:0U^ 



> tf 

jUp 

if, ^ 

oL 


*1 

Ajl 


JLp 

• ^ > 
U* 6 

; 

Op 

> . 

s > s > 

4^2»Oj A^Jp 

> 9 

Oj 

W-rrrfJ 

1^15 

J - 

l <La 0^-> 

aJLIp 

Hiji 

: cJli 


4 

— <to 

1 pi - u«1 

- 

o Jc>- 

> 

aJ j&j 

Jl>«J 1 



> 

: J lii 

t 1 e.* H.fl.1 J 1 



Ail 1 J J ^-43 ! Ail 

i j_^-5 u in* f 1 

yjL}\ 


The Chapters On Manners 


170 


oVi 


Allah!’ So the Messenger of Allah 
said: ‘Wa ‘Alaikas-Salamu Wa 
RahmatullaW and upon him - 
meaning the Prophet - were 
two tattered cloths, which had been 
dyed with saffron and had faded, 
and he had a small date-palm 
branch with him.” (Da^f) 

We do not know of the Hadlth, of 
Qailah except through the 
narration of ‘Abdullah bin Hassan. 

jU>- AjOjJ jjr AjIjjj 4j jL*>. y AVjl XS' {j* V * v * : ^ 

Comments: 

Saffron is a fragrant flower, which is a compound of red and yellow colors; 
because the men are not allowed to use colorful fragrance, so he |jg wore a 
worn out cloth as its color had faded. 


- dUj cUd ij-jj iliUj)) :^g 

■ \s'' * ' 

. i, A*» j U«,rf3A> J3 j jl ytPJj 

J UP A3 yu ^ aLs C-o 

. o\JL>- ajjI 


Chapter 51. What Has Been 
Related About It Being 
Disliked For Men To Use 
Saffron And Khaluq [l] 

2815. Anas bin Malik narrated 
that the Messenger of Allah jg 
prohibited saffron for men. (Sahih) 
[Abu ‘Elsa said:] This Hadlth, is 
Hasan Sahih. Shu‘bah reported this 
Hadlth from Isma‘11 bin ‘Ulayyah, 
from ‘Abdul- ‘Aziz bin Suhaib from 
Anas: “The Prophet jg forbade 
from using saffron.” 

‘Abdullah bin ‘Abdur-Rahman 
narrated that to us (he said): 
“Adam narrated to us from 
Shu‘bah who said: ‘The meaning of 
it being disliked for the men to use 
saffron, is for the men to have 


4*Jb \ — (0\ 

(Ao J* 3=31 

ilU G}j£ :t£ - TA^e 

<y. jp ^Ip 

^ if. if- 

^ " " 

<_r^ 2H Ail ; vilJU 

.ju-yj JU-ji 

t aIIp JupUJ*] 

• jp ^ ol : 


^ l ' A fragrance made from saffron and other fragrances which is mostly red and yellow. See 
Tuhfat Al-Ahwadhi and An-Nihayah. 



The Chapters On Manners 


171 


wa'Vl wlgi 


saffron applied, that is to perfume , . , t ,, , . . , 

with it/” >—: JI ** wj- 

: Jli jp jol UjuL 
M :Jl^J >^Jl Z*\'J JZ'j 
“ ue*i “ j4\P' 

jjp Y ^ ^ ^ 4 jJI ^ ^1 ^L 4 ^UJI t ^-L~« a>-j^-\j : 

- 4 j y -*-P ^ 0 A£ 1 '. ^ 4 jU^Jl ft I jjj 4j 


2816. Ya‘la bin Murrah narrated: 
“The Prophet g| saw a man 
wearing Khuluq and said: ‘Go and 
wash it, then wash it, then do not 
use it again. ’” (Da‘if) 

This Haditji is Hasan. Some of 
them differed in this chain from 
‘Ata’ bin As-Sa’ib. ‘All said: 
“Yahya bin Sa‘eed said: ‘Whoever 
heard from ‘Ata’ bin As-Sa’ib 
earlier; then his hearing from him 
is correct. Shu‘bah and Sufyan’s 
hearing from ‘Ata’ bin As-Sa’ib is 
correct except regarding two 
Hadltfi from ‘Ata’ bin As-Sa’ib, 
from Zadhan. Shu‘bah said: “I 
heard them both from him later/” 

[Abu ‘Elsa said:] It is said that in 
his latter life ‘Ata’ bin As-Sa’ib had 
a bad memory. 

There are narrations on this topic 
from ‘Ammar, Aba Musa and 
Anas. [And Abu Hafs is Abu Hafs 
bin ‘Umar]. 


t L- aU- . y 2 _ Y A \ *\ 

y p UaP y& 4 /^P ^^J LlaJ I b jj I 

j^p y U I : J li LU I 

'■*y i Cf. ^*^4 

s > ^ O r a „ f - ^ ^ ^ 

jid du~pli : Jli [j] 4 

. V jjj JUpI 


Jli .4 


J li J 4 jUp- Idjh 

nil pUap jp I Jla y 

'j* dr* oi us*** 


4 4 P U-Ui Uj Jj 4_U> UJ I P liaP 

4_U> UJ I y p llaP j Li-l j aJU ^Iwj 

c^JLUl ^ pliaP jp 

-- .t *• i->;« . . 1 r o - 

. Oj^"L <U* L» $-i».4 > ..» . <U*_**> Jb . jblj ( jp 


y pLLp jj : J Uj [ : ^U~p jj! Jli] 

4 4jauL>- pL- Ji oyil I jlS ^5 nil 
' \J~* ^ J L^y* /^P ^Jp ^IJI 

•[“ y) y - 


y&'jr* \ ^L 4 o^Jl) 4^oY/A:^yL«Jl ein*#]] i ^jp*u 

y p\iap <cp jjj J^>wo j^>p y jjI ^ ^ oY>Lp ^ y> (l?j!^*JIj 

4 b jj I ] i^^y i ^ V *1 . ^ 4 b jj I ] j Up ^jp LI I i y j ( twj U UJ I 

[ . Y A \ o ^ JLaJ J I j [ t ^ V A ! ^ 


The Chapters On Manners 


172 


hftl 


Comments: 

Khaluq is a fragrance in which saffron is mixed for its red color which looks 
outstanding in it, and the colorful fragrance is unlawful for men. 


Chapter 52. What Has Been 
Related About It Being Disliked 
To Use Silk And Ad-Dibaj 

2817. The freed slave of Asma’ 
narrated from Ibn ‘Umar who said: 
“I heard ‘Umar mentioning that 
the Prophet said: ‘Whoever 
wears silk in the world he shall not 
wear it in the Hereafter.’” (Sahih) 

There are narrations on this topic 
from ‘All, Hudhaifah, Anas and 
others. We have mentioned it in 
the Book of Clothing. 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. 

It has been reported through 
other routes from ‘Amr, the freed 
slave of Asma’ bint Abl Bakr As- 
Siddlq - and his name is ‘Abdullah 
and his Kunyah is Abu ‘Umar. ‘Ata’ 
bin Abl Rabah and ‘Amr bin Dinar 
reported from him. 


t J U- jJJ o jf j ji 1 yu y Ij 


Za \'£ (ox r >^J 0 

(A*\ Jl 


’j xjA - YAW 

^y y 1 y 

jl j**' : JB ytS' ^f 

f ix° • 

* ' ijt 

Jfj *Jf if J>j 

.^GJl y CUSS’S Ji j 

j*) Jii] 


jy* if jf if iSJj 

I j — JL^aJ I j£j y I frLk-jl ^y 

ks* *xb j y^ I ^ 

■jfcii Cy. Jj»*J L?.} o? 

n* e 

tOyllj ^UJl t jf I J : TUj9%i 


t — aj X *\ ^ ^ c L>tJ I ] 4 ^1 p Id I ^9 j aj I Jy J*>- ^y X * 1 ^ ^ 

. [X * VV : ^ t ^JLw»] [X * 'W : ^ t o £ VX i o £ X 1 ^ t ^jU*Jl] [X * V ^ : q 


Comments: 

Silk is unlawful for men because therein is a clear aspect of beauty and 
adornment which is a special feature of femininity; it is contrary to men’s 
quality of bravery and courage. It is also an imitation of the disbelievers and 
polytheists which is unlawful according to the Shari‘ah. 



The Chapters On Manners 


173 


dti Liijii 


Chapter 53. The Story Of The 
Prophet m Keeping A Cloak 
For Makhramah And His 
Courteousness With Him 


ig i*i] yU - (or 

(AV \_4ju* Zi jP%a J JUS 


2818. Al-Miswar bin Makhramah 
narrated: “The Messenger of Allah 
jg distributed some cloaks but he 
did not give anything to 
Makhramah. Makharamah said: ‘O 
my son! Let us go to the 
Messenger of Allah #!.’ So I went 
with him. He said: ‘Enter and call 
him for me.’ So I called the 
Prophet for him, then the 
Prophet 3jj| came out wearing one 
of the cloaks. He (#|) said: T kept 
this one for you.”’ He said: “So he 
looked at him and said: 
‘Makhramah is pleased.”’ (Sahih) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan Sahih. 

Ibn Abl Mulaikah’s name is 
‘Abdullah bin ‘Ubaidullah bin Abi 
Mulaikah. 


^ Id Jl :td \djJ~ - TAU 

tf % « O > i 

j l : Xa I t 4^LLa 

*J*j>*a 1 aL Alii p-U 4)1 J j-1 j 

Jl ll jlLil U JUi 

: Jtf t a^o vi..dila> li 4)1 *J 


>**ti ^ ^ i * * 3 ^ ^ t 

jgg ^jjl £^>*3 14J AjJpJj <POU 

t ® I Ia lU o j-® : jUd c *13 Jpj 
. Xa y^A Cs^d * <*J 1*3 aJ} jjalj : Jli 
JLp ill [:p~P JIS] 


Jl~p 


Lrt 


« I > o- > > p I 

41)1 JLP Aw I 


- J ok 

•- <1 0? A 1 ' 


L t 1 $Jp lj Ifrl ./aij l^Jl 

. Aj 1-ji ,\p ^ * o A : 


lj t aJp : 0>y*J 

^ <. T o ^ ^ ^ (. I j jljJ I 


Comments: 


This Hadith tells that politeness, gentleness, love and kindness should be 
expressed to others. 


Chapter 54. What Has Been 
Related About ‘Allah Most High 
Loves To See The Results Of His 
Favors Upon His Slaves’ 


41)1 jl *l>» li - (0 i 

(AA AAPxll) oJLp 


2819. ‘Amr bin Shu‘aib narrated 
from his father, from his grandfather 
who said: “The Messenger of Allah 
$jj| said: ‘Indeed Allah loves to see 
the results of his favors upon His 


J J Jl^Jl - YAH 

>- : y> j I yip jJ I 

j ri if 0* 


The Chapters On Manners 


174 




Slaves.”’ (Sahih) 

There is something on this topic 
from Abu Al-Ahwas from his 
father, and ‘Imran bin Husain and 
Ibn Mas‘ud. 

[Abu ‘Elsa said:] This Hadith is 
Hasan. 


: ajj \ <J 3 IS : Jtf t 1 

. ® 1 '' *' • , > fcf ? t £ > ''A | *» i v . 

. ®oJuP ^Jlp y j* ' w,J ^ 6 d ^ j[® 

if)j iyr^- if. 

’ ir^ 3^1 


j\ Jj*- U t odui U >1j t^UJl to-U ^»l ^ j>u 

UJI <u vlo> ^ Tov:^ rvo:^ i*U*. 

aljj U a jJS aJ j ^UJl J j I ^5 4jlLp j oJC^j 4-diljj 

Jy j I y>& j [ X * * 1 ! ^AJij] Ay 1 ^yP ^pj>- ^ I ^jP v — ■* tJ I i_yj ^ ^ >w? i V A / 1 ! X>> I 

.Do \ It tjUNl ^ ^jUJaJI] y\j [iVA/t :ju^1] 

Comments: 

When Allah blesses someone with His generosity and mercy by bestowing 
wealth upon him, he should utilize that and show gratitude. 


Chapter 55. What Has Been 
Related About Black Khuff 


2820. Ibn Buraidah narrated from 
his father: “An-Najashi gave the 
Prophet two black plain Khuff. 
So he wore them, then performed 
Wudu" and wiped over them.” 
(Daty 

[Abu ‘Elsa said:] This Hadttjt is 
Hasan , we only know of it as a 
narration of Dalham (a narrator in 
the chain), and Muhammad bin 
Rabfah reported it from Dalham. 

^ 0 0 ^ c I ^^Ip I * Li l ojlfrkJ I 

j a jtS X& lj-i I « ■ \j 


Jl ^ U <1j\j - (oo pj>ouJl) 

(A^ I 

jp t£U- - TAT • 

^p t 4il alp ^ 

jl : Ay I jjp c 5 Jj y ^ I 

U4-lii ,jd^t uAl 

. U^JLp ^%-j 

UJI liji [ yS JIS] 

Oljj L-bJj -^-1^ <J* 43 

^3 oi' 

. 3jh jjI I j [uL*^ o^Iim»|] : 

^ °^ : C 

. y I aJl« Jp 


Comments: 

Leather socks are to be put on after the ablution have been made, thereafter 
if ablution is required, the socks will be wiped over. 


The Chapters On Manners 


175 


ijVI Cl^ji 


Chapter 56. What Has Been 
Related About The Prohibition 
Of Plucking Gray Hair 


^^1)1 ^ i IP U <L)Kt - (ol p^iujl) 

? tf 0' s 

(V AA>Jl) <JCJ J* 


2821. ‘Amr bin Shu‘aib narrated 
from his father, from his 
grandfather: “The Prophet |g 

prohibited plucking gray hair. And 
he said: ‘It is the Muslim’s light.’” 
(Hasan) 

[Abu ‘Elsa said:] This Haditji is 
Hasan . ‘Abdur-Rahman bin Al- 
Harith and others have reported it 
from ‘Amr bin Shu‘aib, from his 
father from his grandfather. 


JUJd ^ ijjU t&U - t At > 

J ‘y .j-P- oJ^P- lJ j*s >- 1 . 

<• 5 ^' if <y, if 

^lli\ ^ ^ jl :©1^* JrP 

. j jj ajI® : JUj 

c IJla [ : J 15] 

^ 6 'jJ 

. . f , . os' o O' 0 ' 

if tA ^' if if. JS** if 


dr* 


rvt ^ : c 

Cf. 


Ji' 




y 0 * V ^ ^ l \ X‘ *\ / A ^ LjJ i ^ £ T * T : ^ !.> 1^ t o 


Comments: 

Generally, gray hairs grow in a mature age, which are symbols of seriousness, 
wisdom, dignity and nobility in a person and they enlighten with the light of 
good deeds, and also create thoughts about the Hereafter; therefore the 
Prophet called them a light of a Muslim. 


Chaper 57. What Has Been 
Related About ‘The One Whose 
Counsel Is Sought Is Entrusted’ 


<jl P l>- Ld U — (oV 


2822. Abu Hurairah narrated that 
the Messenger of Allah ^ said: 
“The one whose counsel is sought 
is entrusted.” ( Da‘if) 

[Abu ‘Elsa said:] This Hadith is 
[Hasan\. More than one narrator 
reported it from Shaiban bin 
‘Abdur-Rahman An-NahwI. 
Shaiban had books, and he is Sahlh 
in Hadith . t his Kunyah is Abu 
Mu‘awiyah. 


tijd :^A ^ JL^-I l - tAtt 

(j \L> Jj>* : y if. ^ 

<U_L- C5i' If Cf 

<J °jif‘ i If ‘■f'f 

. ( j^>J j-o j I w : au I 

. I J-* [ : L p**f ^ J15] 



The Chapters On Manners 


176 


irti 


U? j Ulij <. ^ I I 

Ij I t Jc^J ! j-Aj t ^ 

.£jUi 

t Ap-L> ^Ij ° ^ ^ tijb Jjl *J>-^>-lj \ r "I ^ : N jia^a 0,aLw»*j] I 

■b j** *\ Y* ^ ft : ^S^l>*Jlj ^ ^ ^ ^ ^ t o Lj>- 4j>xj>w?j 4j o L**t VV £ o : ^ 

■•>j rvn: c ^1 4dfl^s<S» .X&lj-ki 4jis\jj I 

Comments: 


A person whose advice is sought; his sincerity, honesty and trustworthiness are 
trusted. So he should give good advice with full trustworthiness and honesty. 
If it is something secret it should not be disclosed. Carelessness about these 
two things is regarded as dishonesty. 


2823. Umm Salamah said: “The 
Messenger of Allah said: ‘The 
one whose council is sought is 
entrusted.’” (Da^f) 

There are narrations on this topic 
from Ibn Mas‘ud, Abu Hurairah 
and Ibn ‘Umar. 

[Abu ‘Elsa said:] This Hadlth is 
Gharib as a narration of Umm 
Salamah. 

(Another chain to the narrator) 
‘Abdul-Malik bin ‘Umair who said: 
“I will narrate a Hadlth without 
altering a letter from it.” 


iJj ^ ^Lwjl ‘i 1 ^ Jlfc l ^ I 


'J y\ - TArr 

i J>\ jp nil alp J} J,, Vj\i ^p 

> - , ' ^ ; ^ s ^ 

J 15 • oJ Li j»! i, ^P 


^ir^ y j 


4)1 


*jty }y^~* y) cy cs h 

' ' > 0 , 

* s** <y.j 

IJ-A [ : , Jli] 


cy 


: lT*£ J*.' 

- - A 


jp }iLui 5 :&li ji ip laiaP 
: ^ Jli 

o\s-Jj>- oh**]] ! 


.[£VA/T:^jp ^1] ^ [TATUfJii-] 5^ hTTo/ti^jp ^|] ^ 


Comments: 

The Hadlth. of the Prophet is a trust, and any careless and neglectful dealing 
with it will be regarded as dishonesty. Therefore it should be transmitted with 
full responsibility. 



The Chapters On Manners 


177 


irti vijii 


Chapter 58. What Has Been 
Related About Omens 


2824. Salim and Hamzah, the sons 
of ‘Abdullah bin ‘Umar, narrated 
from their father that the 
Messenger of Allah £)g said: “An 
omen is in three: A woman, a 
dwelling, and a (riding) beast.” 
( Sahih ) 

[Abu ‘Elsa said:] This Haditji is 
Hasan Sahih . Some of Az-Zuhrf s 
companions did not mention “from 
Hamzah” in it, they only said: 
“from Salim, from his father from 
the Prophet £jg.” [Malik bin Anas 
reported this Haditji from Az-Zuhri 
and he said: “From Salim and 
Hamzah the sons of ‘Abdullah bin 
‘Umar from their father]. 

This is how Ibn Abl ‘Umar 
reported this Haditji for us (and he 
mentioned the chain again). 
(Another chain) from Salim, from 
his father from the Prophet 3)g, but 
Sa‘eed bin ‘Abdur-Rahman did not 
mention “from Hamzah” in it and 
Sa‘eed’s narration is more correct 
because ‘All bin Al-Madlnl and Al- 
Humaidl reported it from Sufyan, 
[from Az-Zuhri, from Salim and 
they mentioned that Sufyan said:] 
“Az-Zuhri did not report this 
Haditji to us except from Salim 
from Ibn ‘Umar.” 

Malik bin Anas reported this 
Haditji from Az-Zuhri and he said: 
“From Salim and Hamzah, the sons 
of ‘Abdullah bin ‘Umar, from their 
father.” 


Lo ~ (oA 
(AT 

y I y I — Y A Y £ 

^j\ y& {j* o'CJu* 

5^ ^ J j <1)1 ■ I y^ c y ^ 

J* :Jli j|§ 


V ylAjJ l 

o * " * * s* "os o " > “ 

y* (j jJ jjjj i y> l ) j 

-iH 0* ‘fel 0* 

IJu dUU 

^ pJL* y :Jlii 

J <S?* & lSjj 

jp c£~1p ^ jllii If Ijla ^p 

•SH 0^ t S^ p 

• ^ j I I Jup ^ uijL>- 

y tpJL* t ^ I ^p 

5s? iSt o* 

Qjjj °y^ If '* 

Ujj j ^_-uJl ^ ^1 p oV 

j*JL» ^ ci jyjH o*] cidi ^ 

UJ ^Jj :[: Jli jLii ( jp 

jp t( ju J-P VI cLj^JI 

„ ' *s > 

^f I y cLULo (Sjjj 

<ul Xf y>\ jp :Jtij tijijJl 



The Chapters On Manners 


178 




5l» : Jli i:! 0j ^p\ ^ is/j 

ajIjJIj iVj* S\ ^03 jli’ 

lZj\jv> ^ pdo- [<^p] tijj • K^SwJl J 

J3 J t ^ ^ M .* j l i j li 

✓ __ t a ^ a > o >° * * * 

• ^ jljjl ; g jS ll)^Nj 

J-pU-IJ l&U- : ^1 p siJJij 

iJf*H if if. jL~L* ^ f i ' ] f jr^ 

if <-fS^ if. if ' f^r if) 

■ 4r^ o* *** 

‘US j^SL > Uj cJIa]!j o^JaJl t^XAdl «, ^JL~° a>-^>-1j <. uIp jd-* [ yv^ ] * 

c^J # *i i>“ °*^ : ^ l^' -U^ ^ XXXo:-^ 

[Ao/n :ju^1] UsUj [HtVj- tr L^j XAoV^ i^jUJl] ju^ ^ ^ 

t^jUx-Jlj a*1p <1)1^ o! .' $!$ [V^Xt:^ ojta _d] 

^ V \ t A : ^ t X * A /T : I^JaJ l a>- ^ 1 : 4j U^» ^ ^ X ^ ^ ^ <- ^ ^ 0 ^ ' C 

■ f**^~ y^ a j*^ 3 ^ ^ ^X* * ^ ^ u>- L« ( Vjj I JLiP 1 ^*j A>tiJ^ 4j L*p ^J^p L>»*4 <f*jJi>- 

Comments: 

Shu’m [bad omen/pessimism] applies to two meanings, a: nothing is ominous; 
b: but if it exists, it may be in these three when it does not exist in them, how 
can it then be in anything else. 

Chapter 59. What Has Been 
Related About ‘Two Do Not 
Converse In Exclusion Of The 
Third’ 

2825. ‘Abdullah narrated that the 
Messenger of Allah #| said: 

“When there are three of you, then 
let two not converse in exclusion of 
their companion.” (Sahih) 

In Sufyan’s narration he said: 

“Two are not to converse in 


p \a — (o<\ 

(<\r i^d!) 4 J&I i>/z jldl 

ajjUc« jj! dj»?- : ~ TAX o 

■ r^- f ’f &-^-j '■.fjS\ f 

" s SO *- 9 > 9 

t if 1 ^ ^ if ^ d S^- 

Jtd5 lib) : 4)1 Jjdj Jli : Jli 4)1 jd 

, « lyp l)j^ jdl '“Ai Aj^ 


There are narrations on this topic 
from Sahl bin Sa‘d, ‘Aishah, and 
Anas. It has been related that the 
Prophet g| said: “If there was an 
omen in anything it would be in a 
woman, a (riding) beast, and a 
dwelling.” 

And it has been reported from 
Hakim bin Mu‘awiyah who said: “I 
heard the Prophet ^ saying: 
‘There are no omens, but there is a 
sense of security in a home, a 
woman, and a horse.’” 

(A chain) with that narration. 



The Chapters On Manners 


179 




exclusion of the third, for indeed 
that will worry him.” 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Sahih. 

It has been related that the 
Prophet gg said: “Two are not to 
converse in exclusion of one, for 
indeed that harms the believer, and 
Allah [Mighty and Sublime is He] 
does not like harming the 
believer.” 


O Lj I w ; o Jj>- o LiS* 3 Is j 

\jjt, [ ; JIS] 

N/» : Jli it #§ ^1 y jjj 

jU (j oLjI ^y>-L£> 

• a 'J^t [J^j <ulj ^>Jl 


There are narrations on this topic ^|j 5 ^ ^ ^di 

from Ibn ‘Umar, Abu Hurairah, " " " ; 

and Ibn ‘Abbas. • 


j~*j oji j'i/l SL>-Lj» y>cj L w ^JLwo t aJLp 

V . 0.«J J->- l A; i wO 1 Y ^ ^ w l>sj I J yS* ^ I y -L oJ>\A yP Y ^ A £ 1 ^ to l^>j 

t ylj T • 0 tY" * t /Y : 0>jUI ^ ol jj 11 . . . o-ij Oj-5 uLil ^y^tuj 


yj I yp t--> LJ I ^5 j aIp 4 J l>sj I ^S o Li» aJ I jj .' yJ I <J U j t Lojfc y&j Y £ £ £ : ^ 

t-5^ yL^ [Y'o ^ / Y : 0 jj jA y !j C Y \ AY : ^ t 1 Y A A : ^ t yS' 


Comments: ’ ^ ii i ‘ C trrr ^ 

When two individuals talk to each other while ignoring the third person in 
their company, it causes him to worry, and creates sorrow and grief; he thinks 
they do not trust him and they are hiding the matter from him considering 
him unreliable. 


Chapter 60. What Has Been 
Related About The Promise 

2826. Isma‘11 bin Abl Khalid 
narrated that Abu Juhaifah said: “I 
saw the Messenger of Allah gg (he 
was) white and turning grey. Al- 
Hasan bin ‘All resembles him most. 
He had promised thirteen young 
she-camels for us, so we went to 
get them. When we arrived he had 
died without giving us anything. So 
when Abu Bakr (became the 
Khallfah) he said: ‘If there is 
anyone to whom the Messenger of 


SJUJl Jj> *l>- U U - (V 

( ^ t AA>oJl) 

JiS M ^ jl fe\j tifc - YAYl 

,0-f #9 i''^ * S j , 

j yjC- yj Ax>->c^o Uj JU>- . ySo I 

* 

t *£*>*>- I t jJli I 

t > Li Ji I 4U I J Cj I j 3 li 

>^£» LU jA I j C < jy^P I j ISj 

^v-L Ajy 0 LLU l ^ .. 4 ) L-JtLi LsA? yL? y tjS' 

q a : J li yj I {> li lIIj 4 L jiajo 

t 6wlP 41)1 J yLj jlp aJ oils’ 



The Chapters On Manners 

Allah #1 made a promise, then let 
him come forth.’ I stood to inform 
him about it, and he ordered that 
they be given to us.” (Sahlh) 

[Abu ‘Elsa said:] This Hadlth, is 
Hasan. 

Marwan bin Mu‘awiyah reported 
this Hadlth, with a chain from Abu 
Juhaifah and it is similar to this. 
More than one narrator reported it 
from IsmaTl bin Abl Khalid, from 
Abu Juhaifah who said: “I saw the 
Prophet and Al-Hasan bin ‘All 
resembles him the most.” And they 
did not add anything more than that. 


180 




. ^*15 I*-** 

ioJL^ lii y) JlS] 

/!. . ^ ' Cs . ^ > J 0 O' ' ' 0 - ' 

Ajjbca i£jj 

J 4 11* Ail ^1 jp i 1 

<J} cri J* ^ J js* iSjJ 

0 15 j I Cj \j *. J 15 ^ I 

. IJm* uk* <ji 


I j YYTYT^ <. u L ^ Jj UidJ I t yP \j i. <u1p •’ 

. 4j ^ ^ V o ^ 

Comments: 

Al-Hasan’s upper part of the body, from chest up to his head, was like that 
of the Messenger of Allah 3 g|; and the lower part of the body of Hussain bin 
‘All 4* was like that of the Messenger. This Hadlth points out that if a person 
promises someone to give a specific thing and he dies, then the successor 
should fulfill the promise. 


2827. IsmaTl bin Abl Khalid 
narrated that Abu Juhaifah said: “I 
saw the Prophet and Al-Hasan 
bin ‘All resembles him the most.” 
(Sahih) 

[Abu ‘Elsa said:] This is how more 
than one narrator reported it from 
Ismail bin Khalid, similarly. 

There is something on this topic 
from Jabir, and Abu Juhaifah’s 
name is Wahb As-Suwa’I. 


£1- oil; l; lUi i&U - yayv 
* ' ^ 

'■ d <y. o* o? 

^ ^ J ■ (J lj <A^>’ y 1 tjJp 

1 *J* ji I OlSj 

s? lS jj y) Zi&i 

. IJla ^ 1 jjj 


oUaiJl {j* AMY:^ ^ ^y\ — Jl [^*^3 a.iU**[] *. 

£tAr *YY^l:^ c^jUJl] ^U- ^ ^Ul J j % <u 



The Chapters On Manners 


181 


>aVl 


Chapter 61. What Has Been 
Related About Saying “May My 
Father And Mother Be 
Ransomed For You” 


J U yl? - C" ,^-Ji) 

(^0 iu»dl) J*\ J ^1 


2828. ‘All narrated: “I did not 
hear the Prophet jj| mentioning 
both of his parents^ for anyone 
other than Sa‘d bin Abl Waqqas.” 
( [Sahlh () 


J, biJLi. - TATA 

JA: 'Jl at di 

t t ‘(p C S. I ; ^ i I !.■ ^ | 

V ^ ^ ■* U : ij li 

tf ^ ^ 

• ^ ^ J csi ' e>» 'jf 




Comments: 


, T AT * . ^ c jiau ^ 1 Aa I j~X Ai ^ jA I l 


The aim of mentioning the ransom of one’s parents for someone is to express 
love, affection, honor and respect for him; after having been impressed by the 
service of Sa‘d bin Abl Waqqas in the battle of Uhud, the Prophet jg uttered 
the wording of ransoming his parents for paying him tributes and for the 
acknowledgment of his service, the Prophet said the same words for A z- 
Zubair bin Awwam in the Battle of the Trench. 


2829. ‘All narrated: “The 
Messenger of Allah did not 
mention both of his parents for 
anyone except Sa‘d bin Abl 
Waqqas. On the Day of Uhud he 
said: ‘Shoot, may my father and 
mother be ransomed for you.’ And 
he said to him: ‘Shoot! O young 
man.’” (Day) 

There are narrations on this topic 
from Az-Zubair and Jabir. 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahlh . It has been reported 
through other routes from ‘All. 
More than one narrator reported 
this Haditji from Yahya bin Sa‘eed, 
from Sa‘eed bin Al-Musayyab, from 
Sa‘d bin Abl Waqqas, who said: 


^ u>L1 - tam 

JLjLI 

: (J jJL I I 

Aa I j 6 Ij i <JD I ^ ^ 

<J Jii J +LJ Sli o>-V 

pi : «J Jlij illJi i^jl* : ^-1 

.«jj> Ji fbuii \£\ 

■ y.^rj JHy 1 if 

I jjt> [ : jj] Jli] 

• ja ij/j Jij 

JluJjSxJl lj_& Jiij 


[1 ^ That is, including both in the saying: “May my father and mother be ransomed for you.” 



The Chapters On Manners 


182 




“The Messenger of Allah 0, 
mentioned both of his parents to 
me on the Day of Uhud. [He said: 
‘Shoot! May my father and mother 
be ransomed for you.’”] 

^ Jjb ij 3 . 0 1 


4)1 J ^ pr ijf&J csi} i>i' 

i y) ii'Ji pl] # fji iij 3 ) Sl| 

[q La^ eiL^il] * 


Lg-J 1 " * a! (S-L (D wai^J 

. [aj^l pJ] ji^rj [TVtT : ^L] ^ ^ j %- * 

Comments: 

Hazawwar , translated here as young man’ is a powerful and strong youth 


approaching adulthood. 

2830. Sa‘d bin Abl Waqqas said: 
“The Messenger of Allah iH 
mentioned both of his parents to 
me on the Day of Uhud.” (Sahih) 
This Hadith is Hasan Sahih and 
both of the narrations are Sahih. 


& bp JjLJJu l£U - Y AT * 

^ > J, > ^ s' C, 

Jlaj>c - a ^ J-*P j ^ C- Uj^>- 

tv r4^' drt 4s*--' i>* ^ 6* 

cJ ^ ^ dr* 

*> ~ j. ' , > 

Jj>J 1 J 


t>Ui; jl Obis 11* c~q-a 4^-yMj ^ jix* : 

. aj Api Y i \ Y : ^ t ^jLwo j £ • 0 V : ^ <. 4 J ^ b 


Chapter 62. What Has Been 
Related About Saying “O My 
Little Son” 

2831. Anas narrated that the 
Prophet |g said to him: “O my 
little son.” (Sahih) 

There are narrations on this topic 
from Al-Mughlrah and ‘Umar bin 
Abl Salamah. 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih Gharib from this 
route, and it has been related 
through routes other than this one 
from Anas. This Shaikh , Abu 
‘Uthman (a narrator in the chain) 
is trustworthy, he is Al-Ja‘d bin 


U ^ i\>- U ilsl - (IT j^JI) 

(<U ii>J0 

J, JO % 1UJ l&U - TAT’^ 

I : 4j1 ^p 

\ j I : 1 — a! £tyS> — j U-tp 

: li JU 

. <wLx ^i\ jr^J \ 

la ili [.^^p jrt JB] 

0 ^ > a ' * ' * ' 
{j* y' 

1Jl& jUiP b ■ ^ 



The Chapters On Manners 


183 




‘Uthman, and it is also said that he 
is Ibn Dinar, and he is from Al- 
Basrah. Yunus bin ‘Ubaid, Shu‘bah 
and more than one of the A’immah 
reported from him. 


' , >0 > o ^ tl t \ 

— o b»~P JaPxJ I J-&J ~~ t AAj 

i o - , * - > o, . A, cj 

y*j - 


sVi ,* 


cr5 


‘sf* . <Uj ! 4J j3 j I j d t k_-.o V I 1 *» <>- j >- 1 j : 

dtf t ^ ^ ® ^ t p-d~* ] 0 I fjt' *— 1 > dJ I ^ij *#* <j <j I jP ^ \ ^y» YUM: 


C 

. [ ^ A 0 V ! ‘wLw** 


Chapter 63.What Has Been 
Related About Hastening To 
Name The Child 

2832. ‘Amr bin Shu‘aib narrated 
from his father, from his 
grandfather that the Prophet 
ordered naming the child on the 
seventh day, removing the harm 
from him, and Al-‘AqqS 1] ( Sahih ) 
[Abu ‘Elsa said:] This Hadlth is 
Hasan Gharib . 


^ *1^ L® ~ (IT 

(^V <U>el)l) I 

J1 ^ 4b I j£p Qld - YATY 
d 44 dH oi 4^ dH (*?5 LkI 

I,., > 0 > if., » - .£ 5 - . . . - «, 

t>! d^ 1 

tf , ^ 

did u 

S e \ 0 , '- 

dH d^ 

^ jJ jdJ I 4-v^ddo I d?^ I d) 1 : oJjd ^jp 


. jiJlj di« ^sS/l 

• i J * dr^“ ^ [ * jdjf 1 y \ JB] 

aa>J) jjjl Xp 4jc»lJ *iLj-d ^ [^c-j>w?] \ 

. ^ 0 Y Y . f t Jajl <. wLft I (/♦-Jil i /y V i J I a l^5»- d 

Comments: e ' “ ' 

If a person is unable to perform ‘ Aqlqah due to incapable financial 
circumstances, then the baby may be given a name soon after the birth; if 
Aqlqah is to be performed then the head will be shaved on the seventh day, 
and then the name will be given. 


Chapter 64. What Has Been 
Related About What Names 
Are Recommended 

2833. Ibn ‘Umar narrated that the 
Prophet g| said: “The most loved 


U U] c->U - 

i. 0 $ ^ } 

(^A 4i>cJl) p'ld^VI d,rf 

iyJH\ ’J, ■v- - YArr 

{jl j**-* 0Jjd ! (j£ j+g. J 1 J y±S* y\ 


[1] 


Removing the hair and slaughtering the animal for the ! Aqlqah . 



The Chapters On Manners 


184 




names to Allah are 'Abdullah and 
‘Abdur-Rahman.” (Hasan) 

[Abu 'Elsa said:] This Hadith is 
Hasan Gharib from this route. 


t)f If oUiii 

" „ i " $ 

c^U tjUip ^ Jup 

4-*-** M y- y** o?' o* 

. *,yJ- e J\ xJ-j 4)1 A^ 4)1 J\ jU^Sl I 


+ ^ s " | ♦ 1 


r . ■*' 

y. 

. O- jJ I I j-fc 


J«] 

v> T 

rO* 


Comments: 

These two names express the servitude to Allah, and an open announcement 
of a human’s servitude to Allah is loved by Him. 


2834. [Ibn 'Umar narrated that the 
Prophet m said: “The most loved 
names to Allah are ‘Abdullah and 
'Abdur-Rahman.” (Sahih) 

This Hadith, is Gharib from this 
route]. 


^ ^ aJLp — V AT i 

4ib\ Jup Ip ^->1 1 

* 

J* j-f- 

*U4.Sm 5l» : 2gjj ^li\ JU : Jli 


.ti^APpiA^j 4) i Alt 4)1 Ji 

. IAa |Aa 

^ U jAj \ ^p ^-->U a>- y>~\j \ ^j>u 

. Aj j, T^T: C 

Chapter 65. What Has Been ^ ^ ^ 4^ _ 

Related About What Names ( . 

Are Disliked * ^ 


2835. 'Umar [bin Al-Khattab] 
narrated that the Messenger of 
Allah said: “I forbid naming 
with Rafi', Barakah and Yasar.” 
(Sahih) 

[Abu 'Elsa said:] This Hadith, is 
Gharib. This is how Abu Ahmad 
reported it from Sufyan, from Abu 
Az-Zubair, from Jabir, from 
'Umar. [Others reported it from 
Sufyan, from Abu Az-Zubair, from 


l&U : jLAj ■: iUi - YAro 

^jp ^jp oLAA : jA>- I 

3^ !(Jli [k^pUaZxJi (f ^ y'f' 

, o 

\jjt> [ : J15] 

I ^^Jp t (j LjLx JjP wLoJ>- I I 0 J 

6 bjj] -j+* If 



The Chapters On Manners 


185 


ijVi wijji 


Jabir from the Prophet j||]. 

Abu Ahmad is trustworthy, a 
Hafiz. What is popular among the 
people (of knowledge) is that this 
is a narration of Jabir from the 
Prophet jg|, and that it is not from 
‘Umar. 


^ If <■£*} J! J\ 'if If 

■IM & 

Jf J ' I J . JlL>- I y \j 

£ i op y If p-jAJi ili ^£ji 
^ f I j J ! ^fu 

I I 

Yirv.^ tpj — * x* 

y jj U- 4j I j*j ^ I 


y rvr^: c cpIwVi y U yl 

XaIj^p <Jj yiJl Adjijj Y V £ / £ .* -L> j-i pS’UxJl J Aj 

y' y Y^Y'A:^ oljjj U*yj ojb ylj 

. V Jxp oil jl 4J iljLP 

Comments: - 


The people normally take good omens from the names; therefore the Prophet 
did not like such names, because saying ‘no’ in answer to these names is 
disliked and detested. So answering ‘no’ to a person who calls someone 
named ‘Naf!‘ (profitable), Barakah (blessed) and Yasar (easy)’ is not a good 
impression. 


2836. Samurah bin Jundab 
narrated that the Messenger of 
Allah #§ said: “Do not name your 
boy Rabah, nor Aflah, nor Yasar, 
nor Najih, so that it may be said: 
‘Is he there?’ and it may be said: 
‘No.”’ [1] ( Sahih ) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. 


txX*- ! jjLp y i L jJ>- — YAf 1 
y JjU y y t<uLi y SjlS Jj\ 

If (Ji 

: J li <iil J j-j j jl : yxy y 

* ^ 

Vj jUj [vij jiif Vj y :iu^i y 
. «Sf :juiy fit :jujyj 

. yX>- U_& 

oy>oj ^iLy 1 4j>tyjl Av<>-x3I aa I ^S” k— >L t^liVl t ^Jlw» A>-y-lj . ^uy*«J 

. A^r : ^ t^wjUiaJl ( y a y Y \ Tv : ^ 


2837. Al-A‘raj narrated that Abu 
Hurairah conveyed to him that the 
Prophet #§ said: “The most 

despicable (Akhna‘) name to Allah 
on the Day of Judgement is that of 
a man named King of Kings. 
( Malikil-Amlak )” (Sahih) 


.’ySjJl j y Xijjj liix>- — Y Af V 
yp oLjJl y I yP [yjp y] jLjj &X>- 

3H ~ l 's-f If 

UiJ I 4U I wXp I ^ ® : j li 

. jiutj 


For example : “Is Allah there?” “No.” Which would mean there is no prosperity here. 



The Chapters On Manners 


186 




Sufyan said: “(Like) ‘Shahani „.t, , * , - > • 

I J A Lw (J Uh Lw ! (J L jL>> (J 13 




tjjh 


Shah ’ (Shah of Shah’s).” And the 
meaning of Akhna ‘ is most 
despicable. And this Haditji is 
Hasan Sahlh . 

*tY*V. ^ ml)! c * — i y>-\j t Up 

. aj tys- y o EU Cj Jl>- y> Y ^ i T* ’ ^ t ^JL^vc j 

Comments: 

Akhna (most disgraced) according to some it means ‘ugliest’. The names that 
denote pride, insolence and arrogance; it is disliked to be named such names, 
like; ruler of the rulers, king of the kings etc, because complete sovereignty is 
Allah’s. 


Ju ^3 *[>■ Li 

O * * 4i>cJl) plw'i I 
^\y\ y> Lijb- - YAtA 

jIXj [jCL {ji wbUxxo] J>i> jjlj " JJ jj 1 

x >o .ox - . I U- , - >*' 

if 

j^P ^P t^i-P 4)1 JuIp j^P jUaiil 
£U?lp 'JJ* j|| jl ^Up J>\ 
.kaL^ cif» : Jlij 

I -La [ ; I cJb] 

bUaiijl Ju*_**i y> “1 i oj jP 

^ ^ ^ ^ <lr* 

^ 0 ✓ j 0 ^, ^ 0^ "L 1 0 } ^ 0 s s' s S 

JP i 4)1 -UP jp 1 i-A> (Jjjj 

. j^-p 

^3* c5?J 

^k« 4)1 Jupj 4)1 Jlpj 

* ^ ' > * ' o 

\j j ^*jLw>j Jua-L> ly ^lLoIpj 

£ ox* X a ^ > * X « £ 

cr* 4* gLr*J 

• if 4^ if- 

t . . . y^>- Jj, jzf-> t^bMl t^-Lwj *&? j*-\ j \^j>£ 


Chapter 66. What Has Been 
Related About Changing 
Names 

2838. Ibn £ Umar narrated that the 
Prophet 3|| changed the name of 
£ Asiyah, he said: “You are 
Jamllah.” {Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Gharlb , only Yahya bin 
Sa'eed Al-Qattan narrated the 
chain from ‘Ubaidullah from Nafi‘ 
from Ibn ‘Umar. Some of them 
reported this from ‘Ubaidullah 
from Nafi‘, from ‘Umar in Mursal 
form. 

There are narrations on this topic 
from ‘Abdur-Rahman bin ‘Awf, 
‘Abdullah bin Salam, ‘Abdullah bin 
Mutl‘, ‘Aishah, Al-Hakam bin 
Sa'eed, Muslim and Usamah bin 
Akhdari, Shuraih bin Hani’ from 
his father and Khaithamah bin 
‘Abdur-Rahman from his father. 



The Chapters On Manners 


187 


httl £*\ji\ 


[y vi /t cro/r^ui] ^ ^ui jj * a, jiju, jp r^rv. c 

UsUj [WAY:^ t( JL- 40 I J*] ^jk. ^ <&Iap j [rA*r t rY 01 :^L] ^ ^ -AIjlpj 

^ [rn t rr*/Y:^ii ^ui ^ ^jUJi] juu- ^ ^ij [YArt^l] 

Ao I t j& ^ ojta ^ji] ^ 4 »L*»Ij [AY £ * ^ oyt<JI wotf! 

Comments: .[ WA/t : -u^l] <J jp ^ [Hoo ojb ^l] 

‘Asiyah means ‘disobedient’; therefore it is not suitable for a Muslim; such 
names that point out ugly and disliked meanings or are polytheistic should be 
changed. 


2839. ‘Aishah narrated that the 
Prophet would change offensive 
names. 

Abu Bakr bin Nafi‘ said: 
“Sometimes ‘Umar bin ‘All would 
narrate this Hadltjr. ‘Hisham bin 
‘Urwah from his father, from the 
Prophet #!/ in Mursal form, and 
he would not mention ‘from 
‘Aishah’ in it.” (Sahih) 


& * 


& 


y.' 


Lij^ 


YAr^ 


(j I a^JLj Ip 4 4 ^j I ^P ; 0 J ^P ^ (> LjL& 

.^aJI 1 

^»p J 15 Ujjj : ^ U ^ jj I <J IS j 

OJ jp j»LL& 

^ 'Jx r>j i§ ^ ^ 

. U^Ip j^p 


t^|| ^ r £ Y / ^ Y : ax^JI ^ oljjj \^y>u 

nX~*j Aj ojJj^ (^1 ,jP AjjI ( jp ojjp ^rf c~*-*~* ^JuLji ^^Ip <jj j-op ^ Y of : ^ 


Chapter 67. What Has Been 
Related About The Names Of 
The Prophet jg| 


frUJ-l ^ U i-jlj - (tV ^j>ocJl) 

(h <4*do ^lii 


2840. Muhammad bin Jubair bin 
Mut‘im narrated from his father 
that the Messenger of Allah #| 
said: “I have some names: I am 
Muhammad, I am Ahmad, I am 
Al-Mahi, the one by whom Allah 
wipes out disbelief, I am Al-Hashir, 
the one whom the people are 
gathered at his feet, and I am Al- 
‘Aqib, the one after whom there is 
no Prophet.” (Sahih) 

[There is something on this topic 


^^1 jj tfjb* - TAT 

0-^ 4 \S y* jJ I j llj jj>- : jj^<J i 

: JIS O I ^jP ; ^ 

U I . p La-w*) i (j j ® : aw I J cJ IS 


(^JJl ^y>-Ljl U I J C jSj>- I Ul J t JuL?x-a 

IjIj 4 ji5s Jl Jy <ujl 

», jljiJl lilj 4 Jb 


• ® ^g*J 0 *A_Xj 



The Chapters On Manners 


188 


o\h wJi^i 


from Hudhaifah]. 

[Abu ‘Elsa said:] This 
Hasan Sahih. 


Hadltji is 



11 A y\ Jli] 


j LL- cu>*x>- l y» X V o t ; q t L-^ 1 ; t— 1 t Jj \,./sa) 1 t pl~~« o-y- 1 j t aIp .* 

. [ V *1 V t T* l t : ^juj] aaj 1>- jjp *& 4j ^ ^ V oVX : ^ <. <_$ jk**J lj ,jjl 

Comments: 

These five names express the Prophet’s special qualities and distinctive 
characteristics; Muhammad , he who has unaccountable praiseworthy 
characteristics, and admired abundantly; Ahmad , the foremost in admiring; he 
himself explained the remaining three. He is the first to be raised from the 
grave and he is the final Prophet. There is no true Prophet after him. Only 
the Prophet’s teachings have this unique status that uproots disbelief and 
polytheism; and he is the one who eliminated disbelief from the Arab land. 


Chapter 68. What Has Been 
Related About It Being 
Disliked To Use Both The 
Name Of The Prophet And 
His Kunyah 

2841. Abu Hurairah narrated that 
the Prophet ^ prohibited that one 
use his name and his Kunyah ; 
naming themselves Muhammad 
Abul-Qasim. (Sahih) 

There is something on this topic 
from Jabir. 

[Abu ‘Elsa said:] This Hadlth, is 
Hasan Sahih . 

(Another chain of narration) 

And in this Hadlth there is what 
proves that it is disliked to use the 
Kunyah Abul-Qasim. 


~ ^ * . * r * 

0 • Y Id!) 

jZ ill && tijJ- - YAi ) 

o\ If If 

. iji 1 ju>x^ <. 3 

> s^r If ^ai 

. Jii] 


Ju^a duwX?*- 1 YT /X : 

^ 1 o fS -L& l j-i o V A £ : ( jL?- 

.[UPf: jl] ^Ul 

Comments: 

It was the custom of the Arabs that due to honor and respect they would call 
a person by his Kunyah (saying: O father of so-and-so; O mother of so-and- 
so) instead of his/her proper name. Therefore if one has the Kunyah ‘Abul- 



The Chapters On Manners 


189 




Qasim’ he would be called by it; it could create confusion in the life of the 
Messenger of Allah, as mentioned in the following Hadlth;, so the Prophet ^ 
disliked the use of his Kunyah by others. 


2842. Jabir narrated that the 
Messenger of Allah said: 

“When you name yourself after me, 
then do not use my Kunyah .” 

[Abu ‘Elsa said:] This Hadlth, is 
Hasan Gharib [from this route]. 
Some of the people of knowledge 
disliked for a man to use both the 
name of the Prophet and his 
Kunyah , while some of them did 
that. 

It has been related that the 
Prophet gg heard a man in the 
market calling: “O Abul-Qasim!” 
So the Prophet ^ turned and the 
man said: “Not you.” So the 
Prophet 3|| said: “Do not use my 
Kunyah .” 

And in this Hadlth there is what 
proves that it is disliked to use the 
Kunyah Abu Al-Qasim. 


•J, - YAtY 

cri ' u* crt ' &y>- 

JU :JU j\Zr ^1 tJil j 








<U I <J 

« 


Ijjft [ : ^i^p jjl Jli] . 

o j5> Aij I JlA o Jp 

m & p-i* M pJLSi 

J* ciJJJ • J-* 3 J 

^ 5 | % 

fj : jui ^ rfc 

I jlso ^1 Jlii tihpf 

:J^JI ^lAJI idi £&- 

C? O - 0^ T * c ^ ^ 

Ji ^ ji 

<* " 

U 4^^^' • l*if> ill jp 


ill of Jlp joj 

t ^ ol Ij t*— o^l t^jli jj \ oljjj 

t 'jA Y ^ YT : ^ t jJLw» j dod>- j ^ycpj a> ^ojJ I ^ I ^ 

. . . ^3 J <01" : tdud>- Alp 


<0llJLP 


. X)T) : 




rorv c Y Y Y ^ fc Y Y Y ' 


' C 4 


jjUJl 




aJp 




Jiia * ^)j 


2843. ‘All bin Abl TMib narrated 
that he said: “O Messenger of Allah 
2g! If I have a son after you do you 
think I could name him Muhammad 
and give him your Kunyahl ” He 
said: “Yes.” So he said: “So that 
was permitted for me.” (Hasan) 
This Hadlth is Hasan Sahlh . 


L !jLLj "jJ wU>J>e-a ~ YAif 

: ^ 4*5 lL a>- : (jUajil I ^ ^^s>u 

Z * > o ' & „*♦ , s t 15 

- J^p - j-Aj - 


L5^' Qy J* 5^4^' <4' 
o| Ijl ! <xj I cj j L : (J li Aj I 
: (J IJ Y dJcdSo AdS I J I A — I ^JAaj 



The Chapters On Manners 


190 


iaVi Oijii 


. ^ iuasJj ! J IS i 

* ' * s ' t '' j ; ' 

. t '— 'd” 5 *" ' w ^ > 

t ^ >L jJ a>“^>-!j C^ ^ **^* 9^h**j] . 

.^^jhjJl <v &\ jj Y VA /l : ( j t Uw£jl k ^ ^5UJl aj 

Comments: 

According to the view of ‘All 4*>, the permission of having both (the name 
and the Kunyah) together was specifically for ‘All *#>. 


f JA jl 9>\p? U cuU - ^^Jl) 

( \ * V AA^x} I) j**+t J I 

:£iSh y\ l&U - YAtt 
; <£* ^ 4^' ^ 

:JU cjj ^ U 

. tt<w$4r up * «j|g &\ Jj4j Jli 

Cr? '-rt j* ^4^" ^ JW 

JjP 4??’*'*' Aa3j Uul A^- jJl 

ijJ [<U^ <U* tiJJJ t4 4^ us^ <jP 
|Jl* Jjjj Ji ij ili jiy iijJ>Jl IJl* iff 
j &\Jf jf fr^\ [lii] Jf If i-aUl 
$ & '-r’^ JlJ o* 

^ 4*«*aJ ^ LwP Ij »aS* 1 

" * # * ^ ’ i 

•5-U o* t ^ )l tU oi* 

Cjfi' Crt ^iUJlj-f- Jl {J ~-U JA 0 \ • t : Q l^yUj y \ i^-fAj [,>~ P ' •il—'j] : {Hf* 

V * *. ^ jL>-SM ^ alas jkl tOjjljX<dl ( j^> j-*J Aj <u^p 

[^ ^ t 0 I ^ <. ^—-*5” ^1 ( jP k-plJl *'**' ^ ^ ^ t y kuJl jvkj rv ’ IstaS 

^j|] oJu yj [V W tYo*Y l k*- ij ^ I I ^kl l] aJUIpj [ Y A 1 0 1 ^ L] ^ Up 

. [ Y ^ I ^ c W l \ S \ \ ^J> I jkJ I ] 6 JU>- 4^ I y£- <u I J^P jjj ^JiS ” j ^ ^ Y 1 ^ 

2845. Ibn ‘Abbas narrated that the ^ ^ _ YAio 

Messenger of Allah #| said: 

“Indeed there is wisdom in (some) ^ ^ ^ ^ 0* 


Chapter 69. What Has Been 
Related About ^Indeed There Is 
Wisdom In Poetry’ 

2844. ‘Abdullah narrated that the 
Messenger of Allah #! said: 
“Indeed there is wisdom in (some) 
poetry.” (Hasan) 

[Abu ‘Elsa said:] This Hadith is 
Gharib from this route, Abu Sa‘eed 
Al-Ashajj is the only one who 
narrated it in Marfu ‘ form from Ibn 
Abl Ghaniyyah. Others reported 
this Hadith from Ibn Abl Ghaniyyah 
in Mawquf form. This Hadith has 
been reported from other routes 
from ‘Abdullah bin Mas‘ud from the 
Prophet |jj|. There are narrations on 
this topic from Ubayy bin Ka‘b, Ibn 
‘Abbas, ‘Aishah, Buraidah and 
Kathlr bin ‘Abdullah from his 
father, from his grandfather. 



The Chapters On Manners 


191 


0V1 uijjl 


poetry. ,, (Hasan) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Sahih. 


y ^ lip 


<>• 


. y*^ Ijla [ : j*) Jli] 

1 M ^ t jA-lil ^ f-l>- Lo t *— O VI t A>- y>-\ j [^«*>-] *. £^y%j 


Comments: 








Some poetic verses are full of wisdom and good sense that keeps a person 
away from ignorance and foolishness; people perform good deeds and 
abandon bad deeds due to the influence of wise poetry, because it is 
impressive and effective and can occupy the heart of a listener. 


Chapter 70. What Has Been 
Related About Melodic Poetry 


*l>- U - (v * 

(\*i <i>dl) jk 1)1 


2846. ‘ Aishah said: “The 
Messenger of Allah ^ had a 
Minbar placed in the Masjid for 
Hassan to stand to boast 
(poetically) about the Messenger of 
Allah #|” - or she said: “to defend 
the Messenger of Allah #§. And 
the Messenger of Allah said: 
‘Indeed Allah has aided Hassan 
with the holy spirit (Jibrll) as he 
boasts about - or - defends the 
Messenger of Allah (Hasan) 

(Another chain) from ‘Aishah with 
similar narration. 

There are narrations on this topic 
from Abu Hurairah and Al-Bara’. 

[Abu ‘Elsa said:] This Hadith is 
Hasan Ghanb Sahih - and it is a 
narration of Ibn Abi Az-Zinad. 


y J-PU2-I - YA n 

- Jy\j y 

u? J $ ^ 

jlS ! cJli <u1jLp y tol y t o jy 

aJ-p fjA> y I y* ^3 

: cJli j\ <ul y Ujli 


41)1 J ji»>j Jjij J t 4ltl 

U 1 ji ^ ^ I d)J. ^ 

• ^ J j y ^ j I y 1 

y^ if. <jr*Y if. 

if ‘ff} if £^j)l y) ^ : Vli 

•^4 Si i* if ‘°jif 
l ifif y) if J>j 
4^> ^ lli Jli] 


. — ^L>jJ! I Oo JL>- — 

^ ilr - ^ ^ t ta jj I 1 j \_y~>- 0.2 lw<! ] .* 

(jp ^Ul ^ J & jjJhJUl 4A3ljj ^AV/Y':^UJ| J <uJLp j 4 j Li jJ 1 

.[U*r: c cpJL^j YArv:^ c^jUJt] d^lj [YAM : ^L] 5^ ^1 



The Chapters On Manners 


192 




Comments: 

The mosque is a centre of religion, the Minbar of a mosque is a means of 
preaching, spreading, protecting and defending the religion. Extolling the 
Prophet’s praise and matters of dignity or defending him is ‘Religion’. 
Therefore reading religious poetry in the mosque is allowed, and such a 
person is assisted by the holy spirit, Gabriel &gl. 


2847, Anas narrated that the 
Prophet |ft entered Makkah during 
'Umratil-Qada' and ‘Abdullah bin 
Rawahah was walking in front of 
him reciting verses of poetry. 

“O tribes of disbelievers get out of 
his way - today we will strike you 
about its revelation; a strike that 
removes the heads from the 
shoulders - and makes the friend 
not concerned about his friend.” 

‘Umar said to him: “O Ibn 
Rawahah! Before the Messenger of 
Allah 3 g|, and in the sanctuary of 
Allah you utter poetry?” the 
Messenger of Allah #g said: 
“Leave him O ‘Umar! For it is 
quicker upon them than the raining 
arrow.” (Hasan) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan Gharib Sahlh from this 
route. ‘Abdur-Razzaq reported this 
Hadltjt similarly from Ma‘mar, 
from Az-Zuhri from Anas. 

It has been related in other 
narrations that when the Prophet 
entered Makkah during 
'Umratil-Qada' Ka‘b bin Malik was 
in front of him, and this is more 
correct according to some of the 
people of Hadith because 
‘Abdullah bin Rawahah was killed 
on the Day of Mu’tah and ‘ Umratil- 
Qada ' was after that. 


j jJoIa — T A IV 

jjL*>- ^LL>- ** -Up 

I (1) \ i uuj C : j 

4)1 -LPj o A^» 

. \ • . .O x o- £ ^ 

! Aj>- \jj 


J — > 1 — & p — ^ — ij — — > (*J— “ ^ 

i 1 ■ 5 a ^ P p I ^ 1 I 1 J ) l i j- ^ 

U 4-* ^ 


Ij : aJ Jlii 

^j>- 4)1 Jj4> 


\y£> G £p 


aU \ (J (J Uii 


. «JuJ! jwaJ ^ 1 

ili [‘<4^ J15] 

- - a , - - •,], ^ * ' 
cijj y 

* St* 0 ' , " ot ■'^1 I • l ^ 0 s 

^jp L-OJl CUo-U>*-n iJjfc -Up 

jf <J <JjJJ • ^ 44 Jr 5 ' 

3?l| 

IJlAj 4jJu ^jJj djjto ^jj f-LjaJzH 0^<*P 

4) I -Up j N 1 Jla \ JUp ! 

0 ^oP OolS t 4j pjj A?-ljj \ 

. dlL JLio <- V-Jsjj] I 



The Chapters On Manners 


193 




iLw! c-jL t^>Jl YAV*!:^ & Y * Y jo : I <>-^>-1 j I 

Y'Y* t jLo- o^w» j aj (fL*Vl ^wb yiAll 

Y*Y^ tjL>- jj\ XS' j>- ] <Jj r£*£:^ tTVo /^ Y : ixJ\ ^ 

J? J^ tS> ~ ^ J ^ • • • <>y» J^3 A>-ljj ^ AUl^^ oV * aJ ^3 & oJb— IJ O^Pj 

J^J ^5 ^Jl £J j Loj wbJ-i <JjJO J-* " VAY /v '. ^oii I 

Comments: 

The Vmrah performed in result of the Hudaybiyah Truce was called 
Vmratul-Qadd . So this Vmrah took place in Dhul-Qa‘dah 7 A.H.; whereas 
the battle of Mu’tah took place in Jamadi-ul-Ula 8 A.H. It is unknown how 
Imam At-Tirmidhl made the mistake regarding this issue that Umratul-Qada 
was performed after the battle of Mu’tah. 


2848. Al-Miqdam bin Shuralh 
narrated from his father, that 
‘Aishah was asked: “Did the 
Prophet i§ used to say any 
poetry?” She said: “He would say 
parables with the poetiy of Ibn 
Rawahah, saying: ‘News shall come 
to you from where you did not 
expect it.”’ (Da^f) 

There is something on this topic 
from Ibn ‘Abbas. 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. 


[&*^] YA£A 

*e * o ' • i» 

ijp fc 5 ^ 1 .j** ^ clLjj: 

M 4^1 ^ <> W •“ Jli - 

jlS : cJli (J^-b 

- % > J 

*J ^>1 

• {{ *jy jU ^ 




□ l 


- . . » r 
IJla [ : 


*1 Jii] 


•Cr^ 

crl ^ J-*-* L5* A^-^-lj [ >— ' fHj* ** 

I ^jP *— J LJl ^5j ^ lgJL5j JLftl 0 L? klsjJUxJU J AP b»J>- Aaj Ij J A j 

.[0U3 0JL^j 00/A:^ ^1 ^!j V^r cV^Y:^ c^>Jl ^ ^jUJl] 

Comments: 


‘The secrets do not remain hidden; they appear gradually day by day by the 
passing of time.’ In fact this is a verse of Tarafah bin ‘Eld, which ‘Aishah 
quoted as an example. She did not mean that it was a verse of Ibn Rawahah, 
as ‘Aishah herself sometimes referred it to Tarafah. 


2849. Abu Hurairah narrated that 
the Prophet ^ said: “The best 
statement spoken by the Arab is 
the saying of Labld: ‘Everything 
aside from Allah perishes/” 
(Sahih) 


&x>- : y>^>- ^ — YAM 

£ 0 ^ -* s 

I t kiXL>Jl XSr kiL 

;JLS ^ ^]\ ly/j* If 
: XyS (J ji i — > 'j*. J I L^j a/JLS” I ** 



The Chapters On Manners 


194 


4^' 


[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. Ath-ThawrI and 
others reported it from ‘Abdul- 
Malik bin ‘Umair. 


<^JL^ !li [ : y\ JlS] 

■if if °jfJ 6 'JJ 


if. if ' r ' ro ' l: £. *jJ— • 


■ jf* if. 40 

\JJ [gL^a] : gijf; 

. 4j eilLdl-CP Owi4>- 


■ V ^ Q ' J 

Comments: 

The Prophet stated this poetic verse as the best of all and the truest because 
the true reality of the world is exposed in it. 


2850. Jabir bin Samurah said: “I 
sat with the Prophet £g| more than 
one-hundred times. His 
Companions used to recite poetry 
and talk about things that occurred 
during Jahiliyyah , and he would 
remain silent, and sometimes he 
would smile along with them.” 
(Sahih) 

This Hadith is Hasan Sahih. 
Zuhair also reported it from 
Simak. 


: JJ- 

' ' , > 0 so* * as* ' 

: JU 0 jJ L>- i ^ Lw ^jS" wjJbj jssi 

jli\3 l 0 jA 4jb> ya jS\ C.wU l>- 

^jA IxXj 4 jL>c*^ 

. La-) iZsS L L>cJ I jA I 

>.** *Cs * s * S * * ' l' ' 

o\jj 43 j . if**" *44444*" 


^jA Y Y* Y Y : ^ t aj ^L» i ^1.4? a) I t 

Comments: mAi 

The noble Companions would sometimes read the poetry of pre-Islamic 
period and remember the events, and they would also remember the favors 
and bounties of Islam achieved through the Messenger of Allah, they would 
laugh at their pre-Islamic ignorant life and at how they used to live. 


Chapter 71. What Has Been 
Related About ‘It Is Better 
That One Of You Fill His 
Insides With Puss Than To Fill 
It With Poetry’ 


jSl : *t>- U - (v \ 

*<yt ^ 

( \ * 0 I (jl 


2851. Muhammad bin Sa‘d bin Abl 
Waqqas narrated from his father 
that the Messenger of Allah 
said: “It is better that one of you 
fill his insides with puss than to fill 




t£U- - YAoY 


C o3 1x5 i /jS* J>sJKsA 

\ 0 « • « s > 0 S 0* > 

erf’ if. if. if if. o-’ji 



The Chapters On Manners 


195 


uiVI wl>ji 


it with poetry.” ( Sahlh ) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahlh. 


■ ' > ' ' ' " ; f „ « 

•5^ 5^ dli *Jli O I ( jf’ ij/? lij 
^ * 

. # I jA-Jj <j 1 

• ^ t • \J~i£ y) JW 


<uiS3l I OUjJ iLiJl ^9 ! i^b i jAulil *>- j>-\j t aJp I J 


Comments: 


. Aj ^jl^P V I t^Lo j ^a Y Y o V ’. ^ l ^J-ww« j *1^00;^ t jaJLI I |Oj 


This Hadith tells that it is disliked to adopt poetry to an excessive limit and to 
be extremely zealous about it, that a person becomes unmindful of his 
religious and worldly commitments. 


2852. Abu Hurairah narrated that 
the Messenger of Allah 0 said: “It 
is better that one of you fill his 
insides with puss than to fill it with 
poetry.” (Sahlh) 

There are narrations on this topic 
from Sa‘d, AbQ Sa‘eed, Ibn ‘Umar 
and AbQ Ad-Darda\ 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahlh . 


o L*>^p ^w»»p L>Jb>- Y A ® Y 

'h* y. ur~i* 

> , / ^ , > % 

4d J j+*j Jli : JU ^1 (jp 

+ ' 0 * * * ", a £ * 

t Aj^j Ux- 3 p-S’-bM 9_^>- jV® ■' 

j csb 

■ J** 

■ I i d li J 

jA-jJl jLj^l ^jlp ^ — J LiJ I Oj£j l) 1 Ck— oVi t pJUwa A^-y^lj : ^jP%j 

^ ^jp yj^ ^ ^ 4*-** cLoA>- <j-° Y Y<5A:^ ^JUJIj 4)! ^jp oJu^j 

^1] ,bjjJ! ^ ^lj [YYoV.^ t( jL^] Ju^ [Y Ao ^ :^Ul 

Comments: ^ ^ ^ 

A stomach full of puss causes destruction to the stomach or lungs and ruins a 
person; filling the stomach with dirty, indecent and immoral poetry is a means 
of destruction of a person’s religion and morals. 

Chapter 72. What Has Been 
Related About Eloquence And 
Elucidation 

2853. ‘Abdullah bin ‘Amr narrated 
that the Messenger of Allah 0 
said: “Indeed Allah detests the 


£|j>- U - (VY 

0*1 I) jU3lj 4>>L^ai)l 

<* 

^ip V I llijl>- — YA^T 



The Chapters On Manners 


196 


0^1 uj'jh' 


excessive among men, who slaps his 
tongue around like the cow slaps 
his tongue.” (Hasan) 

[Abo ‘Elsa said:] This Hadith, is 
Hasan Gharib from this route. 
There is something on this topic 
from Sa‘d. 


y y *L>-U n*-oVl 

^-jUI y j & ( yijQaJl cy d£Jl oLL- y 

Comments: 


y If y ^ 

<u i Jup if ^ if t ^ 

oj® : Jtf <ul ol * jy**' 

Jjio ^JJl {j* ijr 

. &Jd I [ jl^] U5 
yj- Iaa [ : y) J13] 

■ If ^ 

t I l_J [ ^ «w> 

'y \ jA> f*j ^ 4j y ^iU J/ 4 ® ^ ' C 

■ [ Y A i f \ : J^^l] l j^[ »j y\ y JL**m y 


The cow rolls in everything with the tongue i.e., grass, thorns, palatable and 
unpalatable things and makes no difference; so the people who are talkative 
and eloquent and they transmit everything confirmed and unconfirmed, right 
and wrong to dominate the people, and they use it a source of income; such 
people are disliked and hated by Allah 31. 


Chapter (...) 


(. . . 4jt>tZJl) W>U — (. . . 


2854. Jabir narrated: “The 
Messenger of Allah #g prohibited 
that a man sleep on a terrace 
without something to obstruct 
him.” 111 (Hasan) 

[Abu ‘Elsa said:] This Hadith, is 
Gharib, we do not know of it as a 
narration of Muhammad bin Al- 
Munkadir (a narrator in the chain) 
from Jabir except through this 
route and ‘Abdul-Jabbar bin ‘Umar 
Al-Aill was graded weak. 


jU^.1 l£U - YAol 

JLp y j y 4All JLp 

* " " 

y XL>gJi y l y jL>Jl 

f £ b\ ill byj :<J^ yf- If 

' n*" - 

.aIIp ^ 

V yi f [ • t>s~f y) JkJ] 

if y yA 43 yj 

" ' " 

'jAsS^ y j£>Jl Jfj Uu y» VI 


. L^Jb j Y V ^ t /o . J U j>- ^ t 3^ I 3 ^y 1 JJjP .Xa 1^^ 4j^j 

Comments: 

If a person sleeps on a roof that does not have fence or barrier, it poses a 


^ So that he will not roll off and fall. 



The Chapters On Manners 


197 




danger that the person may fall down if he starts walking unknowingly while 
asleep; therefore sleeping on a fenceless roof is not allowed. 


2855. ‘Abdullah narrated: “The 
Messenger of Allah 0 used to take 
care of us by preaching during the 
days fearing that we may get 
bored.” ( Sahih ) 

[AbQ ‘Elsa said:] This Hadlth is 
Hasan Sahih. 

(Another chain) with similar in 
meaning. 


JI l&U - YAoo 

^ ^ : ju^-I y\ 

4 il J jl 5 : Jli jlp ijj \ j 

* ** 

^IjVI ^ AilPji JL) 

. 01 P olDl 


t-s/ 7 Jb] 

: j Ljl> 


r i 


> , • ? > » " • i I 

. o JJ>*J 4ii I 

daPj^db ^J^sO jl5 bo t— >b Cp-UJl C<_£jL>*J! t aJLp 

• <_£ Jjfi ^ d (j-° Y A Y ^ t j 1 A : ^ 1 1 j y£i ^_L*J I j 

Comments: 

Education and teaching is different than exhortation and admonition, there is 
sometimes rebuke and reproach in exhortation and admonition, so daily 
exhortation and admonition causes boredom; and prolonging the session of 
exhortation and admonition also causes boredom. 


Chapter 73. The Best Deed Is 
That Which Is Done 
Continously Even If It Is Little 

2856. Abu Salih said: “I asked 
‘Aishah and Umm Salamah about 
which deed did the Messenger of 
Allah jj| like to do most. They 
said: ‘Whatever he could do 
regularly, even if it was little.’” 
(Sahih) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Sahih Gharlb from this 
route. 

It has been reported from Hisham 
bin ‘Urwah from his father, that 


Li >\j - (VT 

0 * V [ji jjj aILp 


^LLa jJ — YAd*\ 

if if ii' 

^ I . ^ I j XwJ Ip cJb^ . <d li Lv? 

: Gl5 ^jbl jlS” J^*J1 

.Ji aIIp U 

I j-*> [ ! ^1 JIJ] 

® ^ ' a * • v> 

. 4j*- I IJlA ya (, o ^P 

<>* (>! fLi* <Jp Jij 



The Chapters On Manners 


198 


irti 


‘Aishah said: “The most loved deed 
to the Messenger of Allah was 
what he could do regularly.” 
(Another chain) with similar in 
meaning. 

[Abu ‘Elsa said:] This Hadlth is 
[Hasan] Sahih. 


J\ I \ jls* :oJU aJ^Ip ( jp 

.aIU j*_o U 3|§ 4)1 J jJ-j 

JjL>wl (jj OjjL* [cidJj] 

^p t oj jjp ^ ^ UisAs ^jS> o J-p llj Jj>- . i I 
. oj>*j ^P aJ^Lp ^jP 4 A^j I 

[^P] vL.JP & [:^ y\ JIS] 




JL& I aj ^ ( jp T t V Y /*\ : 1 a>- 1 j [^v^u^p] l 

*\ i *\ T : ^ t^jUxJl oljj ! Sj jP JUjJL?- # v^LJl ^ OjJb>«Jl ^jyS 


Comments: 

It is known that drops make a river and the pebbles make a mountain; so a 
perpetually performed deed grows bigger than a deed performed for a few 
days even if it is much more in quantity. 


Chapter 74. ‘Cover The Vessels 
And Tie The Water-Skins’ 


2857. Jabir bin ‘Abdullah narrated 
that the Messenger of Allah g| 
said: “Cover the vessels, tie the 
water-skins, close the doors and 
extinguish the torches, for indeed 
the vermin may drag away the 
wick, causing a fire for the 
inhabitants of the house.” (Sahih) 
[Abu ‘Elsa said:] This Hadlth is 
Hasan Sahih , and it has been 
reported through other routes from 
Jabir from the Prophet 


o * a audo \JjVj 

llSl^ :tsi &J>. - TAOV 

J\ J, jZ. Jt j* £ j 

<J ^ \ Ai) I J-P (jj jJ L>- ^jP 4 £-Lj 

t £o Si \ aIjI 

\yZb\j ^\ y y\ IjjLj >-\j tAldJ-Sll 

4 aLvIa! i Lwj AjL^*j jpj I oU 4 

. K OwJ I Ju* I li 

4iaJi>- ii-* [ : JLS] 

3^ }^-> J?* dr? tiJJ i»[j] 


c I .ajp ‘■i** — ^ I j UJ I ^3 


jL 1 0 1 V l 

. Aj s-Uap OjJ 




t aJ. P , 141 


•gfLP" 


4>* 


T * H 


: j- 4 jJLwoj 4^3 ^p 


mo ; 


C 



The Chapters On Manners 


199 




Comments: 


It is known from other narrations that the above mentioned deeds should be 
started with the Name of Allah. If the utensils of eating and drinking are not 
covered, there is a risk of a poisonous subst-ince, at least a fly or mosquito, 
and dust falling in. 


Chapter 75. Taking Care Of 
The Camels In Both Fertile 
And Barren Land 


jt sUIji] JjU - (VO 

^ ^ 0 

( \ * ^ J I ) [ yu * J I aLU I j I 


2858. Abu Hurairah narrated that 
the Messenger of Allah gg said: 
“When you travel through fertile 
land, then give the camels their fill 
of the land, and when you travel 
through drought, then hasten while 
they are fresh, and when you camp 
late, then stay away from the road, 
for indeed it is the route of beasts 
and the abode of poisonous vermin 
in the night.” (Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih . 

There is something on this topic 
from Anas and Jabir. 


wJU*- — Y AaA 

h* ** <ji J dh* 

5^ 4)1 J j (jl : tjtj* <■ <?) 

Is c I ji IS I m : JIS 

es? p-O* 1 - 'ip dr? 

Li jt' b|_^ k * a j 1^ Us <CjU I 

^jloj t jjai I 

sJdowb>- I J-A [ ! Ji) <Jb] 


k ^ ■ >ljjJl 4>JU*2» SUI jA kOjbAl k^-Lwy-o J>- Ij : 

1 1 jj U-j [ Y o V ^ ^ k ^ I ^ j j~~i 1 ^ I ^ 1 — > M I ^ ^ ^r 3 ^ Y 1 ^ 


. [Y ov • : ^ ojb 


Comments: 


The power and ability of the riding animal is needed in journey, so the riding 
animal needs grazing, eating and drinking to keep and maintain the power 
and ability. This need can easily be fulfilled in areas of grass and vegetation; 
therefore the riding animal should get its chance. If it is the area of drought, 
the grass and greenery is not available easily; in this case marching hastily and 
caring for the power and ability of the riding animal, it should get a chance to 
reach such a place. 


The Chapters On Parables 


200 




In the Name of Allah, 
the Merciful, the Beneficent 





The Chapters On Parables 
From The Messenger 
Of Allah m 

Chapter 76. What Has Been 
Related About Allah’s Parable 
About Worshipping Him 

2859. An-Nawwas bin Sam‘an Al- 
Kilabi narrated that the Messenger 
of Allah said: “Indeed Allah has 
made a parable of the straight 
path: At the sides of the path there 
are walls with open doors, each 
door having a curtain. There is a 
caller at the head of the path 
calling, and a caller above it 
calling. And Allah invites to the 
abode of peace and guides 
whomever He wills to the straight 
path. The doors which are on the 
sides of the path are the Hudud 
(legal limitations) of Allah; no one 
breaches the Hudud of Allah 
except that curtain is lifted, and the 
one calling from above it is his 
Lord.” (Sahih) 

[Abu ‘Elsa said:] This HaditJi is 
Hasan Gharib . I heard ‘Abdullah bin 
‘Abdur-Rahman saying: “I heard 
Zakariyya bin ‘Adi saying: ‘Abu 
Ishaq Al-Fazari said: “Take from 
Baqiyyah what he narrates to you 
from the trustworthy, and do not 
take from Isma‘Il bin ‘Ayyash what 
he narrates to you from the 


(. . . j^Ji) 

(tv all! J 

L — (vi 

O eiUd J>\3 3^ 

JJ- ’J, QZ - YAM 

<j* 4 <y. Jrr’T if ^ 

Jli : <J Is *^53 1 

Cj'jJ? 4b 1 oJ» :3|| 4b I 
U4J oljjj 1 t l-jiLl* 

t 4 j>CA* 

CAS^S ^PJU £\ (. 'J* \j jPJU 

iti: ^ & f *ui j is Ji >i: 4>ij 

f J' 4^0 >>> Ji 

> > . + i , * * J t ts- # 

JjJj- ^ J&-\ £Aj ^As t4Ul ijJb- 

^P wLj jj ' j t I 4A) i 

. «Ajj JaP lj 4iy 

»Aj>- 1 .X& [ . ^^<n» I Jld] 

Jup 4)1 jlp [:Jls] .JLo^p 

a ^ 0 <z " " >0 > > 

jr! 

o > > j ^ j. > 

1 <J Is t 

# ^ * > i.. ^ ^ 0 > ^ ^ ^ ^ 

^jp Lj jJ^P La 



The Chapters On Parables 


201 


ju*vi 4*1*1 


trustworthy, nor those who are not * , . > 

trustworthy.” y* U & J^l 

.oiasJl ij 

^ ^ urrr: c j juji j : &J *s 

# Aj jj >- j y jyrT ■* ^ A Y ft ! I 0 1 JJJ f^Lo-wJ L ^ Aj 4*dj d-o Jj>- y# ^ A £ 

. Jy 

Comments: ^ 


In the Noble Qur’an and the Sunnah , many, intellectual and spiritual points 
are explained through parables and examples to represent them like the 
objects of sense, so that the mind can absorb them understandably and also 
that the human being would be impressed with the given examples. In this 
Hadlth the Straight Path means Islam. 


2860. Sa‘eed bin Hilal narrated 
that Jabir bin ‘Abdullah Al-Ansarl 
said: “One day the Messenger of 
Allah came out to us and said: 
‘While I was sleeping I had a vision 
as if Jibra’Il was at my head and 
MIka’Il was at my feet. One of 
them said to his companion: ‘Make 
a parable for him’ so he said: 
‘Listen so that your ears may hear. 
Hearken so that your heart may 
understand! The parable of you 
and your Ummah is but the parable 
of a king who conquers a land, 
then he constructs a house in it. 
Then he places a table-spread in it, 
then he sends a messenger to call 
the people to eat from it. Among 
them are those who answer the call 
of the messenger, and among them 
are those who forsake it. So Allah 
is the king and the land is Islam, 
and the house is Paradise, and you 
O Muhammad! You are the 
Messenger, so whoever responds to 
you he enters Islam, and whoever 
enters Islam he enters Paradise, 
and whoever enters Paradise, he 
shall eat of what is in it.”’ (Sahih) 


J* 


I lL» 


l&U- - TAV 


UIIp : Jli ^ Jup 

cs2 J l_5^P l L Al)l dj-dj 

-Up (J d^ ^ludl 

aJ J I *. A-JV IdiJ I J JA> i. j 

» «■ „ o ^ 
c^JapIj tdLSi t :Jld3 c 

tvii 1a\ j dJ lit-# Uj} i jldS 

c Lj t IjL jl>oI 

ill I jpjb V J-dj t o Jj La 

cdL>-| y# 

jllllj JjO ji &U ^ 

J j-dj ! Li cj I j cAbdJl O-dlj 






t'&ij jid yij Jis iLLfl 

. (( Lo J5I Ajddi J-d.} J ^ Alpd i 
• id-A [ : yl dli] 

-X.P y |*d d"^A 

l£Jj yllJI (jjj .4il 

t J l* jIp ji- ^ ^ IJa 



The Chapters On Parables 


202 




[Abu ‘Eisa said:] This Haditji is 
Mursal. Sa‘eed bin Hilal did not see 
Jabir bin ‘Abdullah. There is 
something on this topic from Ibn 
Mas‘ud, and this Haditji has been 
reported through other routes from 
the Prophet with a chain that is 
more authentic than this. 


IjIa I 




d^jJb>JUj t 4j jjP VY A) : ^ ^ oljjj 

$ jj***+A 1 jjp k— ’UJ I ^ Y Y AV ; ^ <. j ^ ^ ^ ^ 4 I *cp 

.[YA^ljll 


2861. Abu ‘Uthman An-Nahdl 
narrated from Ibn Mas‘ud who 
said: “The Messenger of Allah 
performed ‘Isha\ then he turned 
and took the hand of ‘Abdullah bin 
Mas‘ud until he went with him to 
the wide valley of Makkah. He sat 
him down, then drew a line around 
him. Then he said: ‘Do not go 
beyond your line, for indeed there 
shall come some men to you, but 
do not speak to them for they shall 
not speak to you.’” He said: “Then 
the Messenger of Allah went to 
where he wanted to go, and while I 
was sitting within the line, some 
men came to me that appeared as 
if they were from Az-Zut, [1] both 
their hair and their bodies. I did 
not see nakedness nor covering. 
They ended up before me but they 
did not pass the line. Then they 
returned toward the Messenger of 
Allah #1 and when it was near the 
end of the night, the Messenger of 
Allah came to me while I was 
sitting, and he said: ‘I have been 


Uj jl>- : \ LJLi 


Ji 


&U - YAM 


. >0^ » 'os 9 ' 4 s f >0 > £ v > 

ijj y^>~ ^ <y. 

i jliip jp lj* 

4 A)I J if} 

Jup Juj JL>- li o ^LL^Jl 

aj ^Jl Aj ^ 

if^~ jf ® . c3 15 t lia>- A*ip Ja>- 


yi jiij idi iiLl 

J J ^5-vO-a : Jli l ® 15 


cM J lA^r & & iStf A I 

m 

ilaL}\ Ojjj 


(1)15 15^ } y* J 

^ ^ }y°J of} 

t Ala uiJ® : <Jl5i _ ^JU>- Ulj 

J 25 *- cs? r* 


A dark people, either from North Africa or India. See Tuhfat Al-Ahwadhl and An - 
Nihayah. 



The Chapters On Parables 


203 




awake watching all night’ then he 
entered into the line with me and 
lay down on my thigh to sleep. And 
the Messenger of Allah jjg would 
snore when he slept. So while I was 
sitting there, and the Messenger of 
Allah was sleeping (with his 
head resting) on my thigh, there 
appeared some men wearing white 
garments, and Allah knows best 
just how hansome they were. They 
came towards me, and a group of 
them sat at the head of the 
Messenger of Allah g|, and a 
group of them at his feet. Then 
they said to each other: ‘We have 
not ever seen a slave (of Allah) 
who was given the likes of what this 
Prophet has been given. Indeed his 
eyes sleep but his heart remains 
awake. His parable is that of a 
chief who built a castle, then he 
placed a table-spread in it, and 
invited the people to eat and drink. 
So whoever answers his invitation, 
he eats from his food and drinks 
from his drink. Whoever does not 
answer, he is punished - or he said 
- he is chastised.’ Then they 
alighted and the Messenger of 
Allah awoke at that time, and 
said: ‘I heard what they were 
saying. Do you know who they 
were?’ I said: ‘Allah and His 
Messenger know better.’ He said: 
‘They were the angels. Do you 
know the meaning of the parable 
they stated?’ I said: ‘Allah and His 
Messenger know better.’ He said: 
‘The meaning of the parable they 
stated is that Ar-Rahman [Most 
Blessed And Most High] built 


ji J 4 I J j»aj jl5j C Jli 

•X^ojOLa 4 I <Jj-ajj L>l (. 

' ; LJj ^-fc-Lp <JL>-^j Ul loj t 

<■ JU->Jl {jA La plpl 4)1 

41 Jj-i J j XP 4j6\J? 

La . 1 .. ) i IS i aJL>-j -Up ^-^a 4 jJj L \?J 

4r^' ^ ^ Qb 

I C (j llajL) J (j La Lj (j| C 

SJjLa ^ iw yLo ! *^Lta aJ 

4j ij>- i y** 1 aj AaL*L» ^1 Lpji 

pJ ^ b? J*' 

ijajajjl . ajwLp : JL5 jl t <U9 Ip a^>u 

icJLdi t i-ilio -UP 41 J j-aj 1 a<L-a I J 


Lr* Jli La 

:Jli c|UpI aJ jijj it) I '.cJs 

^jJl jiJl U 

^JJI j£j|)) : Jli ijUpf ft I :oii 


&JI J? [Jujj i!3^] 

t a!L>sJ I Jtio teollp L£Jl IpSj 

. «AjJp jl A -3 Ip A*>«j -J Jaj 
clo jj>- ! Ju> [ : JIS] 


O ^ . . . - ' S 1* ^ i* C 

.4j>-jJ| I Jjfc iwJ y- 

l A A.* » _a I I ^aJ I j 

-Cp A^^a I (J L^ip I j i jJ L>«a 

Ai] jU-iij tja 

[oL^-Ta] [j^JL^a AlP Jj>«J I I4 a 

y a ^ S ^5 Sa"o > ^a" ^ ' 

Jj^j jo LIjI [L^J jjSo |^j] t jU- jJs» 


The Chapters On Parables 


204 


JtU'Y! 


Paradise, and He invited His slaves 
to it. Whoever replies he shall 
enter Paradise, and whoever does 
not reply, he shall be punished or 
chastised/” ( Da%f) 

[Abu 'Elsa said:] This Hadlth, is 
Hasan Gharlb Sahlh from this 
route. 

Abu Tamlmah’s [he is Al-HujaimI] 
name is Tarif bin Mujalid, and Abu 
‘Uthman An-Nahdfs name is 
'Abdur-Rahman bin Mall, and 
Sulaiman At-TaimI [ reported this 
Hadlth^ from Mu'tamir] - he 
[Sulaiman] is Ibn Tarkhan [and he 
is not (really from Taim)] he only 
lived among the tribe of Taim and 
was ascribed to them. 'All said: 
"Yahya bin Sa'eed said: 'I have not 
seen anyone more fearful of Allah 
[Most High] than Sulaiman At- 
TaimL” , 


X -'rfi 4 ^ f 

"jA 4U Oj I j \a \ 


Comments: 


Jj J* 

.0 rvAV:^ 


This Hadlth tells us that the entry to Paradise is based on Islam i.e., 
obedience and submission to its law and order. The people who obey the 
teachings of the Messenger of Allah and act accordingly will enter Paradise. 
In this Hadlth, due to the status of the Last Prophet, only his mention was 
made, otherwise the message of every Prophet is the same and its result is 
also the same. 


Chapter 77. What Has Been 
Related About The Parable Of 
The Prophet s|g And The Other 
Prophets, Peace Be Upon Them 


Jio [^] U cXU - (VV ^>ouJl) 

aIIp 4>l 

4 " * 


2862. Jabir bin 'Abdullah narrated 
that the Messenger of Allah |Jg 
said: "The parable of myself and 
the Prophets [before myself] is that 
of a man who constructed a house. 
He completed it and made it well, 


SCi : oil- ^ iU. i l£U 


if if- 


*\xa jlxO/ Lj jl>- : L c 




UJI» :£gg 4)1 Jtf :Jli 4il jIp 



The Chapters On Parables 


205 


j&vi uijji 


except for the space of one brick. 
So the people enter it and marvel 
at it saying: ‘If not for the space of 
this brick.’” ( Sahih ) 

There are narrations on this topic 
from Abu Hurairah and Ubayy bin 
Ka‘b. 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Gharib from this route. 


i;is jo ijsi .dSii $j 

0 " " 

t aLJ V \ \j IgJUi' li 

• J JO (J Jj 

0 " * " •" 

*LjP Lu [:,J-p jf JIS] 

li* J. vo* 


<jp Y*oY*£:^ 

q^jA I j^p aj O l*>- jj-| Jy 4 T T AV . ^ t j o Lo-ox 

.tn^r:^-L] ^ ^ ^Ij [YYA 1:,- t^Lw«] 

Comments: 

The construction of the Palace and the Building of Islam began from Adam; 
all the Prophets contributed and participated in its construction and structure; 
this palace came to perfection with the Mission of the Prophet Muhammad 
SH and the teachings and creeds of Islam reached perfection. 


Chapter 78. What Has Been 
Related About The Parable Of 
Salat , Fasting, And Charity 


[J] U iu - (VA 
(V aSJlJJIj ^UjaJ Ij o^JaJl 


2863. Al-HariUi_ Al-Ash‘ar! 
narrated that the Messenger of 
Allah jg said; “Indeed Allah 
commanded Yahya bin Zakariyya 
with five commandments to abide 
by, and to command the Children 
of Isra’fl to abide by them. But he 
was slow in doing so. So ‘Elsa said: 
‘Indeed Allah commanded you 
with five commandments to abide 
by and to command the Children 
of Isra’Il to abide by. Either you 
command them, or I shall 
command them.’ So Yahya said: ‘I 
fear that if you precede me in this, 
then the earth may swallow me, or 
I shall be punished.’ So he 
gathered the people in Jerusalem, 


iJ^pU^I ^ juii fcii - TAir 

d)LI : ^Jujp bjJL>- 

<j> 'Hj o* jP <y. '"kji 

s- » s f rs * f if s 

<1jj L>«J I o I jl>- ^ Cl d) I : j> 
d)}^ : (J Li 3^5 -Oil (J tl)l 
M oUlS tj'j ^ JJ4 yS ill 

4 l^j IjIIaj < 1)1 J-jl y>Cj Ifj J 
d)J. : ^^--P (jLifiJ . L^j d)1 3 1 S 

jA L^J d-> LIAS ij jA I <uil 

jA Ij d)l Co Li (. IjXCxj dll JJl ^ 
d)l <J Las d)l U|j 

„ Z l ' „ 8 > 0 £ s 

C V — j_ip I J I (1) I I 4 J 



The Chapters On Parables 


206 


JUaVl 


and they filled [the Masjid] and sat 
upon its balconies. So he said: 
‘Indeed Allah has commanded me 
with five commandments to abide 
by, and to command you to abide 
by. The first of them is that you 
worship Allah and not associate 
anything with Him. The parable of 
the one who associates others with 
Allah is that of a man who buys a 
servant with his own gold or silver, 
then he says to him: “This is my 
home and this is my business so 
take care of it and give me the 
profits.” So he takes care of it and 
gives the profits to someone other 
than his master. Which of you 
would like to have a servant like 
that? And Allah commands you to 
perform Salat, and when you 
perform Salat then do not turn 
away, for Allah is facing the face of 
His worshippers as long as he does 
not turn away. And He commands 
you with fasting. For indeed the 
parable of fasting, is that of a man 
in a group with a satchet 
containing musk. All of them enjoy 
its fragrance. Indeed the breath of 
the fasting person is more plesant 
to Allah than the scent of musk. 
And He commands you to give 
charity. The parable of that, is a 
man captured by his enemies, tying 
his hands to his neck, and they 
come to him to beat his neck. Then 
he said: “I can ransom myself from 
you with a little or a lot” so he 
ransoms himself from them. And 
He commands you to remember 
Allah. For indeed the parable of 
that, is a man whose enemy quickly 


S&li 1 04: J 

ill jl IjJOoj 

o\ 

^ j ^ 

<u)L ob c \jS jt . J 

^ irZ '*-4^ t 

lijkj ojj*> • 3jj 

j* J\ o\& <.Q\ IVj 

«* ■J / J ? o s ^ 9 i ' , * Z'Z ^ 

^ o. I , jj c 

*^Ai j liU 2)1 [j|]j 

^ oJlp 2)1 1 

jli c^lwaJli < *Sy>\j l 3 

0 A*» AjL, AP ^ j 

C A^>t*j J 1 cLllwf 1^3 

jhj b? ^ jhj ^b 

iUi b<? tjiliJL ^5>fj cdHJl 

AdlP oJj 1j-Sj jti J 15 ?" J 

4j 4$I Ul : Jl& clip ojijJj 

M .J4b LjZ \jJS jiiiu 

r> ft Su 2)1 \/J'£ 

J*’ 'H C5? 

Juidl 14^? A*«ij lT^" 

. au! Nj j UxJLj I <uLdj ^ 

4)1 j d\ LIjN : 

ApUaJlj 

s 9 * , ft's « » 

AP LoJ>d I Jjli ^0 AjU CApL3>JIj J 

AAXP AAj^ ^JL>- AaS C jy** 4*3 



The Chapters On Parables 


207 


ju«Vi 


tracks him until he reaches an 
impermeable fortress in which he 
protects himself from them. This is 
how the worshipper is; he does not 
protect himself from Ash-Shaitan 
except by the remembrance of 
Allah.”’ The Prophet said: “And 
I command you with five that Allah 
commanded me: Listening and 
obeying, Jihad , Hijrah, and the 
Jama'ah. For indeed whoever parts 
from the Jama ‘ah the measure of a 
hand-span, then he has cast off the 
yoke of Islam from his neck, unless 
he returns. And whoever calls with 
the call of Jahiliyyah then he is 
from the coals of Hell.” A man 
said: “O Messenger of Allah! Even 
if he performs Salat and fasts?” So 
he (#1) said: “Even if he performs 
Salat and fasts. So call with the call 
that Allah named you with: 
Muslims, believers, worshippers of 
Allah ” (Sahih) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Sahih Gharib. 

Muhammad bin Isma‘il said: “Al- 
Harith Al-Ash‘arl (a narrator in the 
chain) was a Companion and there 
are Ahaditji other than this from 
him.” 


° O' ' $ ' ' ' O ( & 

tAlUUJl (jjio Jaj ol 

J ^ ^ 

oh : JU5 o|]j 

> * $ . , g ^ > t> ' ^ ^ 

t ajj 1 Li . ^ j 

. ^ <JU I ,1 Lp I I 

jZJ- IJuL y\ Jli] 

■»* ' * s 

O-j j 1>J 1 . 15 

IJla aJj XJ^ 4 > I 


jl»l ^ ^ A<\o : ^ iHl \ /T Z*jy>- j>-\j 

c \ W / ^ Ho * Otti aj ^ Jbj 

. ^jji £ y y , 


2864. (Another chain) with similar 
in meaning. (Sahih) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan [Sahih] Gharib. Abu Sallam 
[Al-Habashi]’s name is Mamtur. 


ja \r* /Lju^h ijUmJi 
ty\ t m 

ijLJO y ~ YAH 

y JU jj I 

<y. ^dj 



The Chapters On Parables 


208 


jcuVt wi^ii 


‘Al! bin Al-Mubarak has reported «. , « t 

it from Yahya bin Abl Kathlr. ‘a ^ ‘f 

. OLWJ 6 

lli y) JU] 

jjIj .CJ/ 

^ If 4^5^' ^ 4^ 6 ' JJ °^ J 

' JZ? L^' 

. ^ JC— ~o ^ JjUJI t^jwL>Ji ^fa>\ [^X>^] ! 

Comments: 

It is known from this Hadlth: 

1. Delay in conveying the Message of Allah is not to be, and one can be held 
accountable for this mistake. In case of overcrowding and excessive numbers, 
people may go up to the balconies of a mosque and sit. 

2. Assigning someone as an associate to Allah, Who is Lord, Creator and 
Master is such a heinous, hateful and ugly deed as a slave giving his earning 
to someone else other than his master, which is hateful and detestable. 

3. Following the customs, traditions, habits and morals of the time of ignorance 
is like joining the group of Hell-Dwellers. The servants of Allah who are 
obedient, submissive and fearlessly oppose the matters of sinning and 
disobedience, He named them Muslims and Believers, therefore it does not 
suit them to abandon the practice of the Companions and to follow the 
customary life of the era of ignorance. Prayer and fasting alone, are not 
enough to be a Muslim and a Believer, rather the complete Religion has to be 
practised. 


Chapter 79. What Has Been 
Related About The Parable Of 
The Believer Who Recites The 
Qur’an And The One Who 
Does Not Recite 




U CjK 
. ♦ 

faj jtfjia li 

^ ^ •" ^ 

a 


2865. Abu Musa Al-Ash‘arl 
narrated that the Messenger of 
Allah 3§| narrated: “The parable of 
the believer who recites the Qur’an 
is that of a citron, its fragrance is 
nice and its taste is nice. The 
parable of the believer who does 
not recite the Qur’an is that of a 
date, it has no smell but its taste is 


~ <ss „ 

Aj I^P 

L * 1 a* 


:t£ - tAlfl 

* 


fa Ai! faj JU : JU 


fa ,fa ifaj fa faj 
14J gj i fa\ fa fa 1 \% i fa 



The Chapters On Parables 


209 


jtuVi wi>il 


sweet. The parable of the hypocrite 
who recites the Qur’an is that of 
basil, its fragrance is nice but its 
taste is bitter. The parable of the 
hypocrite who does not recite the 
Qur’an is that of the colocynth, its 
smell is bitter and and its taste is 
bitter.” (Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih . Shu‘bah also reported 
it from Qatadah. 


\yj ^jJl (JitLJl J iaj 

!&3 vli \+Lj jus 

££ d\$\ f>; v ^iJi jiOJi 

IJj4s [ : J Li] 

. Win 0^ Ui J^p 0 IJj Jl3 J . ^*>w? 


t ^L%w4 j 0 £YVq ; fL*iaJl j5i k> — 'L j t'Ujda'bfl t aJLp 

Comments: 

Iman (Faith) is such a quality due to which the inner beings of humans 
become fragrant and enlightened. When a believer recites the Qur’an and acts 
upon it, his appearance is also enlightened and fragrant and it creates the 
atmosphere of light upon light; he is useful for himself as well as for others; 
he is important to Allah as well as among the people; he is like a palatable 
and sweet-smelling fruit. 


2866. Abu Hurairah narrated that 
the Messenger of Allah gg said: 
“The parable of the believer is like 
the plant; the wind does not stop 
causing it to sway, and the believer 
does not stop suffering trials. The 
parable of the hypocrite is that of a 
cedar tree, it does not give in until 
it is cut down.” (Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. 


J&Ji Q* ^ l&U - YAnn 

U j *>- 1 : jlp : I^JlS Jl>- I j 

<y. If f j*** 

1 j Jii : J li ^ jtf ^ I f 
£2 ^J\ JI> : v o-pi 

jiilUi wJ jij; 

• ^ ^ Yj ^ 

■ t y^>- I-!* [ : Jli] 


^ 3 153 1 j (jiLoJlj t ^i*^4 

. 4j o ^ I O-J -b»- o *1 £ £ : ^ I J l? | J jJ ^ -^P vLo-l>- {j* Y A * ^ t o j j 15 

Comments: 


A true believer always faces problems, difficulties and calamites for practising 
his religion; he gives up lots of benefits just for the sake of the religion and 
bears losses, because he abides by Religious Law and Order. But a hypocrite 
does not consider himself loyal to the practice of Religious Law and Order, 
therefore he keeps securing his personal benefits and avoids the losses. Sins of 
a Muslim are erased due to the worldly problems and difficulties; while the 



The Chapters On Parables 


210 


jfrVi 4*1*1 


sins of a hypocrite keep increasing and he faces death along with the sins. 


2867. Ibn ‘Umar narrated that the 
Messenger of Allah said: 

“Indeed there is a tree that does 
not shed its foilage, and it is similar 
to the believer. Can any of you tell 
me what it is?” ‘Abdullah said: 
“The people started thinking about 
the trees of the desert. And it 
occurred to me that it may be the 
date-palm.” Then the Prophet 
said: “It is the date-palm.” But I 
was shy - meaning to say 
anything.” ‘Abdullah said: “So I 
informed ‘Umar about what I had 
thought of, and he said: ‘If you had 
said it, that would be more beloved 
to me than this or that.’” ( Sahih ) 
[Abu ‘Elsa said:] This Hadlth is 
Hasan Sahih , There is something 
on this topic from Abu Hurairah 
[may Allah be pleased with him]. 


Jsy oUwil l&U- - YA1V 

" tf i y > „ _ „ 0 

J y^j Jl y*^ y^ ** J y 5^ 
laaXj V j>yS\ yo J|» : Jli 4A)l 

^ l^Jl j > tJi ^ jlp Jli 

Jl AS . <lLLjl \£\ j ^ ^ijj 
J 1 li c « JjLj 1 

y^ 0->^j>c3 : yy Jli tJ^Sl 

^—-^>-1 1^1$ J JM : JU3 ^ ^ij 

• j_^ jl Jl 

( j -!>■ 1 [ I ^y..M.»P J13] 

. [&> ill 


v.y 


Y V Y : ^ «L»Jl i<Jip Jii. 

ys> U 1 ^ j y. 4A) l«X«P Jl>- y* YA> ^ ^ LtU U 

.[YAll: f jUC] 


Comments: 

This Hadlth. tells that sometimes older people cannot remember something, 
but the mind of a younger person recalls it; so if a younger person knows 
something he should not hesitate to say it out of shyness and hesitation. 


Chapter 80. What Has Been 
Related About The Parable Of 
The Five Prayers 

2868. Abu Hurairah narrated that 
the Messenger of Allah said: 
“Do you think that if there was a 
river by the gate of one of you, and 
he bathed in it five times each day 
that there would remain any filth 


j£a f-l>- U - (A* 

(o 4 jL>«J 0 O Ij) 1 1 1 

y£ slAi 1 tflt :ty - YAtA 

y} y* y y* y) 

J 1 5 ji y \ yX t y< > j>- jJ I yy 

\ Jl ^ol jt> : Jli <iil Jj-J j 



The Chapters On Parables 


211 




on him?’’ They said: “No filth 
would stay on him.” He said: “That 
is the parable of the five prayers, 
Allah wipes out the sins with 
them.” 

There is something on this topic 
from Jabir. 

[Abu ‘Elsa said:] This Haditjt is 
Hasan Sahlh. 

(Another chain) with similar in 
meaning. 


b* jf Jbi y : ib* Iri 

ol^LuaJl jl* ’.Jli t 

. (( Lj tla^sJ I <U) I j 
■ ji' ^>0\ J> J 
. IwIa [ : ^>1 Jli] 

j+JiA bJL>- : 4*^13 bl j i> 


UUa>cJl 4j A*V^-/a 1 1 I L» t Jb>- Lhw»J I 


. oyxj 3I4JI Ji\ yp 
- 1 j t p : ^^j>u 


4j alfjl ^ <U>IJLP ^ _bjj 

Comments: 


. [11A: ^ {js> c-jUI # 


Minor sins due to which a person’s heart does not get rusty and black remain 
forgiven because of prayers. But the major sins owing to which the heart gets 
black, a prayer of seeking forgiveness and repentance is to be offered 
sincerely and attentively in order to seek forgiveness, and the supplication 
concerning repentance and forgiveness are to be made out of sincerity. 


Chapter 81. ‘The Parable Of j£o jf\ Jii] J4U - (A\ ( ^J\) 

My Ummah Is That Of Rain...’ * - _ # ? • 

o iujo [ jLvi 


2869. Anas narrated that the 
Messenger of Allah gg said: “The 
parable of my Ummah is that of a 
rain; it is not known if its beginning 
is better or its end.” ( Da ( if) 

[He said:] There are narrations on 
this topic from ‘Ammar, ‘Abdullah 
bin ‘Amr, and Ibn ‘Umar. This 
Hadith is Hasan Gharib from this 
route. It has been related that 
‘ Abdur-Rahman bin Mahdi 
considered Hammad bin Yahya Al- 
Abahh reliable, and that he would 
say: “He is among our Shaikh 


j! iCj. tijJ- :&£ l&U - YAH 


<_r"' j* j* l _ s ~>v 

!p )] -W> ^ 3l» :JS 

4i\ j CSj jllp jp ^U)l [:J15] 

44 14 iSJjJ • ^ VO* 


* SlU ±2 Sf Jt 

. ll >- ^jA jA i)\Sj t I 


The Chapters On Parables 


212 


J&Vl 


J Aj Jj -iU>- £jA ^ T* » /V : 1 A>- y>~\ J ! g'j&U 

yiail) U-A^-Pj Ja ^ jljJl JUp -Ufe!^*i ct-j JU>JJ j 

t rr* ojs) jijJi] jUp ^ v ui jj * (e^j ia/^ • : 

j j^>P <U 1 JUpj V ^ ^ / £ : -L*j>- I -Up y>-\ Jjj ^1? <Jj V * V ! ^ t (j L>- I Ax>w?j T A £ V : ^ 

. [*\A / ^ • I y**' 


Chapter 82. What Has Been 
Related About The Parable Of 
The Son Of Adam, His 
Lifespan And His Wealth 


[^] pI>- li cp>U - (AT 
(V 4 bUlj 4 i>-lj ^jI 


2870. ‘Abdullah bin Buraidah 
narrated from his father that the 
Prophet said: “Do you know 
what the parable of this and this 
is?” - and he tossed two pebbles. 
They said: “Allah and His 
Messenger ^ know better.” He 
said: “This (the farther) one is the 
hope, and this closer) one is 
death.” (Hasan) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Ghanb from this route. 


.(TV A^: c to-UJl J^-) 


ij^pU^i y lUi l&U - TAV* 

j! ^ 1 -sSi :j£j & 

I ^jp 0-U <u I -up L) 1 : 
j£o U 

au I : IjJU . Ls^>cj 

iillij jAli iSlii* : Jli .jU^f 
^r~ s " JIS] 

« ^ t « . ^ ' • * f 

. <?ry\ Iji* ^o^p 


Comments: 

A person determines long-lasting desires and wishes, which have no possibility 
to be fulfilled in his life. While carrying wishes and desires in his heart, he 
leaves for the next life. 


2871. Ibn ‘Umar narrated that the 
Messenger of Allah j|§ said: “Your 
period in comparison to the 
periods of the previous nations, is 
like the period between Salat Al- 
Asr until sunset. And you are in 
comparison to the Jews and the 
Christians, like a man who 
employeed some workers and he 
said: ‘Who will work for me until 
midday for a Qjjurat each?’ So the 


y* y (JL>w*J LoJl>- — YANM 

jp iyu t&U uJSm 

cj j j^»p ^jp tjtuo <bi -Up 

U— s 1 : Jli <b1 

^pjUJa 3*>Lp U5 I 

*4di u!i} 

^ :JUi cVllp tijUui'j 



The Chapters On Parables 


213 


j&Vt 4,1*1 


Jews worked for half a day for a 
Qlrat each. Then he said: ‘Who will 
work for me from the middle of 
the day until Salat Al-Asr for a 
Qlrat each?’ So the Christians 
worked for a Qlrat each. Then it is 
you who are doing the work from 
Salat Al-Asr until the setting of the 
sun for two Qlrats each. So the 
Jews and the Christians got angry 
and said: ‘We did more work but 
were given less?’ So He (Allah) 
says: ‘Have I wronged you in any of 
your rights?’ They said: ‘No.’ He 
says: ‘Then it is my blessing that I 
give to whomever I wish.’” (Sahih) 
This Hadltji is Hasan Sahih . 

C \ ojL>- 


AA AA lA AA J\ A J A 

: Jli t 3 ? I Js I I 

jl^Jl v-ajaj ^ j A 

J ' ' ^ 0 

cJpl jJS A* 

<. A A A A lA' 

c~ •>/?*-* 

: Jlii Jifj ^ jtS'l : IjJlij 

: I jliJU ^ Ji 

. ® f- Ll> I ya oj ^ ^ • J li 

+ . * , * i "i"* 

. ^u?wj lJL* 

A>-y>-\j \ 


. 4j dUU 

Comments: 

The Nation of Muhammad j|| is the last nation. As the time from ‘Asr prayer 
until the setting of the sun is the last part of the day, and the workers working 
in the last part of the day get more wages; the ages of this nation, individually 
and personally, are short comparing to the earlier generations. As the time 
from Asr until evening is less than the first two times, likewise the practising 
deeds of this nation are not hard and difficult, as it was hard and difficult for 
the previous generations. 


2872, Ibn ‘Umar narrated that the 
Messenger of Allah said: 

“People are but like a hundred 
camels, a man can not find a 
mount (suitable to ride upon) 
among them.” (Sahih) 

[Abu ‘Elsa said:] This Hadltji is 
Hasan Sahih. 


J&Jl y ^lAJl - TAVT 

&JS. : I J\1 JI^I 3 >3 

A* A A AA A ‘lsAA A 


AA (j-^lJl Lwj® • <ul J j Jli : Jli 

. J 4jU 

[: ( y^ J\ Jli] 




ji>*j V ajU JulfT ^LJ! 11 : tijUwaJl JjLA# <. |J-~« ** 

jA J {j* ^ j'j jJ y* 1 J 

sJc^A J 



The Chapters On Parables 


214 




Comments: 

Rahilah is a female camel which is young, strong and can be used for riding; 
there are very few among the people who have all the best characteristics, so 
a person for company, friendship and trust should be selected carefully; 
behold, if a person keeps looking for someone who is with the most perfect 
character, then he cannot live with any person. 


2873. (Another route) from A z- 
Zuhrl with this chain, and it is 
similar, but he said: “You can not 
find a mount among them.” - from 
Salim, from Ibn ‘Umar that the 
Messenger of Allah said: 

“People are but like one hundred 
camels, you can not find a mount 
among them - or he said - you can 
not find but one mount among 
them.” (Sahih) 


l&U - YAVr 

AJwsP O LjL-« 

Jl>o Nn : <J IS j d? 

• J I <• ^4 (( 1 j 

a ' a ' > 

Aj La LwU * 

L^j Jj>c N [ : JU] j\ aJl>-\ j L$J -L>xj N 
. <JjL-Jl jiajl [ y w?] : '^j>u 


Comments: 

The Prophet lit the candle of Religion and the Shari‘ah so that the people 
may walk in its light and be protected from the Fire of the Hereafter. But the 
people, opposing the Shari‘ah by following their lust and desires, contrary to 
the Prophet’s hard work, are preparing for their own destruction and 
devastation. 


2874. Abu Hurairah narrated that 
the Messenger of Allah sjj§ said: 
“The parable of myself and that of 
my Ummah is that of a man who 
kindled a fire, and the flies and 
moths began flying into it - and I 
am trying to prevent you from 
diving into it.” (Sahih) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan Sahih . [And it has been 
reported through other routes]. 


j, l&U- - TA Vi 

Cf if ^f ij- 

*i§ Ail J jt ~f}'f y if 

: <3ii 

t — > 1 j jJ I IjU I 

• ^ dr? lSjj dij] 


. 4j 


lO»1 ^yLp AlSi-i k— ;L C l ^JLwO l aJLp 

.UjJl I Y* 1 X t : ^ l l>wJ X X A 1 . ^ k ^ jJ ij L<w5 y 



The Virtues Of The Qur'an 


215 


In the Name of Allah, 
the Merciful, the Beneficent 


JjUad 




42. The Chapters On 
Virtues Of The Qur’an From 
The Messenger Of Allah 

Chapter 1. What Has Been 
Related About The Virtues Of 
Fatihatil-Kitab {Surat AUFatihah) 

2875. Abu Hurairah narrated that 
the Messenger of Allah came 
out to Ubayy bin Ka‘b, and the 
Messenger of Allah ^ said: “O 
Ubayy!” And he was performing 
Salat , so Ubayy turned around but 
he did not respond to him, so 
Ubayy finished his Salat quickly. 
Then he turned to the Messenger 
of Allah and said: ‘ As-Salamu 
Alaikum , O Messenger of Allah!’ 
The Messenger of Allah g§ said: 
‘ Wa Alaikum As-Salam - what 
prevented you from responding to 
me when I called you Ubayy?’ He 
said: ‘O Messenger of Allah! I was 
performing Salat. 9 So he said: ‘Do 
you not find among what Allah 
revealed to me: Respond to Allah 
and to the Messenger when they 
call you to what gives you life.?’ He 
said: ‘Of course, I shall not repeat 
that, if Allah wills.’ He said: 
‘Would you like for me to teach 
you a Surah the likes of which has 
neither been revealed in the 
Tawrah , nor the Injil, nor the 


JjUai - (£ r 

(ta ill Jfj j* 

£l>- Lo — 0 

O «i>*Jl) O^J li 

I llj : <u*ii Lj JL>- — YAVo 

if ‘ir+^j J' ff if. if jj 

Jj-^j jl * *Jif if 4 tf) 
4) I J j-i j J Ui t ^ I 

l , 'S ' * \ > i 

i?l OdcSli - - f£l U» :4g§ 

'^o s s s + ^ ^ e ✓✓ 

I I t <u^*j 

U idi> ^^111 : JUi <il J^UJ Jl 
dLipj # : Jb I J j J lii t ^3 j I J j 

ij jl ^jI Ij jloi U 

^ ! aXj I Ij : JUi YfldAjJpo 

Jb I Jj>o J 3 I )) : J li to tAJJ I 

LJ ljl_ Jji-Jlij Jb lj£L-»tl*J^ : j I ^Jj 
*LU jj ■ij^-l Vj Jj : Jli 
J^j |*J jXn.Lg- 1 jl *. J li . 4JJ I 

j! 'j- ^ j> 

J j-jk j Ij t : J li k Y j^ i V j 

i > - J 

^3 I^5j aIj I J j-Jj JUi !<ul 

Jj-jjj JUi tjl^JJl ^ I I^Jj : Jli (( ?o*)L,/aJ I 


The Virtues Of The Qur'an 


216 


4*^ 


Zabur , nor in the entire Qur’an?’ 
He said: ‘Yes, O Messenger of 
Allah!’ Tthe Messenger of Allah ^ 
said: ‘What do you recite in your 
SalatT He said: T recite Umm Al- 
Qur’an .’ So the Messenger of Allah 
j]g said: ‘By the One in Whose 
Hand is my soul! The like of it has 
neither been revealed in the 
Tawrah , nor the Injil nor the Zabur , 
nor in the Furqan . It is the seven 
oft-repeated, and the Magnificent 
Qur’an which I was given.’” (Sahih) 
[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. There are narrations 
on this topic from Anas bin Malik 
[and also from Abu Sa‘eed bin Al- 
Mu‘alla]. 


^ cJjJ \ U oXj ’5iS 5^1 

1st * ^4 jUyih ^ Nj 

. Jl 

I*!* JtS] 

aJj] dlJU 

^ X / 6 ^ 0 ✓ 

. [JiJI 


OS' 


*%JI 


^ Toy /Y : _Uj- 1 o^Lu.13 


iYoA/Y.-jO-. WU.-£ i6U- ^Ij AYN t o>l t o • • : ^ t Y oY /\ : ^ 

VTt : ^ t aJlJJ\ J wlll>a jjj p ^ Axiljj ooV j\ 

. [£ £ V£ : ^ t^jUxJl] JjcJI ^ * I \ : ^ tjL>- 

Comments: 

It is proven through this Hadith. 

1. The saying of the Messenger of Allah $g| is the revival of the life and makes 
the life delightful and joyful; it should be accepted wholeheartedly, warmly 
and actively without making any excuse or apology. 

2. Surat Al-Fatihah is the foundation of the Qur’an and it consists of all the 
subjects of it. 


Chapter 2. What Has Been 
Related About Surat Al-Baqarah 
And Ayat Al-Kursi 

2876, Abu Hurairah narrated: 
“The Messenger of Allah ^ sent 
an expedition force [comprised] of 
many, and he asked each what he 
could recite, so each one of them 
mentioned what he could recite - 
meaning what he had memorized 


5j £t>- L« w>U — (T 
(Y I) & ijd\ 

»Lp ’J. ^jj\ s&i. - YAV1 

±j> vlslp y\ 

* LiaP P i J I j^P jjixp- I 

* ^ * ' 

: ji5 ^ ^ yy 



The Virtues Of The Qur'an 


217 


Jljiil JJUaA 


of the Qur’an. He came to one of 
the youngest men among them and 
said: ‘What have you memorized O 
so-and-so?’ He said: ‘I memorized 
this and that and Surat Al-Baqarah, ’ 
He said: ‘You memorized Surat Al- 
BaqarahT He said: ‘Yes.’ He said: 
‘Then go, for you are their 
commander.’ A man among their 
chief said: ‘By Allah [O Messenger 
of Allah]! Nothing prevented me 
from learning Surat Al-Baqarah 
except fearing that I would not be 
able to stand with (in voluntary 
night prayer).’ The Messenger of 
Allah said: ‘Learn the Qur’an to 
recite it, for indeed the parable of 
the Qur’an for the one who recites 
it and stands with it (in prayer) is 
that of a bag full of musk whose 
scent fills the air all around. And 
the parable of the one who learns 
it then sleeps while it is in his 
memory is that of a bag containing 
musk that is tied shut.’” (Hasan) 
[Abu ‘Elsa said:] This Haditji is 
Hasan . [Al-Laith bin Sa‘d] reported 
similar to this Hadlth from Sa‘eed 
AI-Maqburi, from ‘Ata’ the freed 
slave of Abu Ahmad from the 
Prophet j|| in Mursal form. 
(Another chain) from ‘Ata the 
freed slave of Abu Ahmad, from 
the Prophet ^ in Mursal form and 
it is similar in meaning, and he did 
not mention: “From Abu 
Hurairah” in it. There is something 
on this topic from Ubayy bin Ka‘b. 


[jji] 3|| 4b! J jLj 

^ ~ f-fe J>-j J* 

<j* p-f* ^ ~ Ija 

1j dlLj U® :JliI t lw» I 
: J lii oj I jSj IjS ijlii 

: Jli (. : Jlifi] o j 

jA jij Jlil cJli ^Ijolfi]® 

ji [<u! J 1 j] 4bl j : 

t L^j ^ ji I V ijl \ !_ 5 I 

ol ji jaJ! 

^5? 4>tJ j \ J !^>- ^ 

- '' ^ ^ 

CS? <>• epJ Js 

. Jp ^>/\ JUS 53^ 

^ ^JJi] c-jjAii iJu ^33 j 

^ :e^ iui 

ij. J* J* j* 

1 0 L*_L 0 j-o I ^jp ^uj>- i 

j> sit > * ' 

i_s?J • 5 jiS A ‘3sj pJ 

• ^ o?' b* 


Y ^ V . ^ c ‘wlpj 0^ I J 1 ^ ^ t o Jji^J I (. A>- L. I A>- y>- Ij J 1 

JIp \VA^:^- tl jL^ No-*: c c 0 /r : 


.L.I 


. [A ^ ^ <. ^Lw»] ^ 1 ^jp »--> U 1 ^ j & JLJI 4^3 Ijj it T / ^ i 1> jX 



The Virtues Of The Qur'an 


218 




Comments: 

Learning the words of the Qur'an and its meaning, reading and reciting it, 
reciting it in the night prayer ( Tahajjud ) and to act upon it is like filling 
fragrance into one's heart and mind with such a musk, that a person's own 
heart and mind gets fragranced, and the person’s behavior, character and 
manners and his surrounding reflect this. 

2877. Abu Hurairah narrated that 
the Messenger of Allah jg said: 

“Do not turn your houses into 
graves. Indeed Ash-Shaitan does 
not enter the house in which Surat 
Al-Baqarah is recited." (Sahih) 

This Hadith is Hasan Sahih . 


. 4j j V A * ^ c ... La 1 jJ ! I A-a e-i J 

Comments: 

The dead in the graveyard do not make any remembrance, recitation of the 
Qur’an or any other deed, due to which the atmosphere of the graveyards 
remains deprived of the effects of remembrance, recitation and of their 
blessings; likewise the human must not turn their homes into graveyards and 
make themselves like the dead. 


y^\ jup l&U - TAW 

If If 

- ; A ~ ? s s 

: JU 4jI J j o\ 5 <. a*j\ 

^ * - -d| o\j <• jj LiL> ^ V ® 

^ # > o <■ ® ? o> 

. Aq I j o jJLjI 




j I JjA 


2878. Abu Hurairah narrated that 
the Messenger of Allah $g: “For 
everything there is a hump 
(pinnacle) and the hump (pinnacle) 
of the Qur’an is Surat Al-Baqarah , 
in it there is an Ayah which is the 
master of the Ay at in the Qur’an; 
[it is] Ayat Al-Kursi.” ( Da ( if) 

[Abu 'Elsa said:] This Hadith, is 
Gharib , we do not know of it 
except through the narration of 
Hakim bin Jubair. Shu'bah 
criticized him and graded him 
weak. 


lij Jj>- : j *A*p y ^ biju>- — Y AV A 
jlj *Sd J j JU 

a JuLL AjT 1^3 j 4 a yCS \ a j jT yiJ I llLL 

aJI [^a] jT^aJ! 

Sf jp Uja [ : Jli] 

• jr?r y if 

. 4uojL^>j AocJi <U3 

. ^ Ju*>d \ Az>^y>- \j [ul* I 


fuL 

11 1 4j43 Ijj X0^/\ 4 01> L>d I Apx>t-/3 

j^p_j 0 ^ ^ ’. ^5 L>d l -La ( jjit aJ ; >- o I o j L)l ji) I ^ Ll-*< <L)[p ^ L — *> 



The Virtues Of The Qur'an 


219 


JJUai 


(Jjl e-L^> " " jljUl ^ AjI ^JaP-i a>*j>w*j 

.0 jJ>j (mv:^ ,io<\/y: ju^i ^:) -ui^ dj n . . . jl^Ji 

Comments: 

Surat Al-Baqarah is the longest Surah of the Qur’an. The fundamental rules, 
beliefs and the principles of the Shari' ah mentioned in this Surah are not 
found in any other Surah of the Qur’an with such detail; due to this speciality 
and distinction this Surat has been placed, after Surat Al-Fatihah which is the 
foundation of Qur’an. Also because of this distinction it is named the Hump 
of the Qur’an. 


2879. Abu Hurairah narrated that 
the Messenger of Allah ^ said: 
“Whoever recites Ha Mlm Al- 
Mu’min - up to - To Him is the 
return^ and Ay at Al-Kursi when 
he reaches (gets up in) the 
morning, he will be protected by 
them until the evening. And 
whoever recites them when he 
reaches the evening, he will be 
protected by them until the 
morning.” (Da*if) 

[Abu ‘Elsa said:] This Hadith is 
Gharib . Some of the people of 
knowledge criticized ‘Abdur- 
Rahman bin Abi Bakr bin Abi 
Mulaikah Al-Mulaiki (a narrator in 
the chain) due to his memory. 
[Zuwarah bin Mus‘ab is Ibn 
‘Abdur-Rahman bin ‘Awf, and he is 
the grandfather of Abu Mus‘ab Al- 
Madanl]. 


y\ ji - YAV<\ 

0 ( y ^ a ^ ^ 

lA oi lA' 

ajd I (J 15 : (J 15 e ^ 4 

1/ l/ >)) -Wi 
^‘p\ zVj [r-^yU] iXf2\ 

LoJfc \y 1 JaA>- t 

. W 1 /v & i ^ i * , . 

C' ~ Tr; J 

>i3j . 1 wLa [ . ; Jb] 

& J**' 

<y. 4^ ’ey) y* ^ 

■ **-*i * . */3 A ^ ^ 


Aj c 5 $LLJ| kloJL>“ y» YTA<\ : ^ 

, L i 4 *a . ( 1 I— 

Comments: 

In the first three Verses of Surah, Ha Mim Al-Mu , min\ the Attributes of 
Allah Almighty are mentioned, and the case of Ayat Al-Kursi is the same; 
Allah Almighty granted quality and speciality to these Verses, that if a person 
follows the torch of the great qualities and contemplates on the meaning and 


[i] 


Ghafir 40:-3. 



The Virtues Of The Qur'an 


220 


jjl it jiuai ±\$\ 


messages of these verses, then the attack of Satan on this person will never 
prove effective, and he will be preserved from satanic doubts and illusions. 

Chapter 3. The Hadltji Of Abu ^ - (r 

Ayyub Regarding The Ghoul ^ ~ \ 

(X Ai>d\) [ Jjdl J 


2880. ‘Abdur-Rahman bin Abi 
Laila narrated that Aba Ayyub Al- 
Ansari had a store house in which 
he kept dates. A ghoul would come 
and take from it, so he complained 
about that to the Prophet So he 
said: “Go, and when you see her 
say: Tn the Name of Allah, answer 
to the Messenger of Allah ^H.’” He 
said: “So I caught her, and she 
swore that she would not return, so 
I released her.” He went to the 
Prophet H and he said: “What did 
your captive do?” He said: “She 
swore not to return.” He said: “She 
has lied, and she will come again to 
lie.” He said: “I caught her another 
time and she swore that she would 
not return, so I released her, and 
went to the Prophet j|g.” He said: 
“What did your captive do?” He 
said: “She swore that she would not 
return.” So he said: “She lied and 
she will come again to lie.” So he 
caught her and said: “I shall not let 
you go until you accompany me to 
the Prophet |g.” She said: “I shall 
tell you something: If you recite 
Ayat Al-Kursl in your home, then 
no Shaitan , nor any other shall 
come near you.” So he went to the 
Prophet and he said: “What did 
your captive do?” He said: “I 
informed him of what she said, and 
he said: ‘She told the truth and she 


:jii; & iUi &U- - taa • 

t JlJ yp : xL>-\ jj I 




JJ\S I C>y\ J\ If ijft 


t 3l§ tfA ' J) l ^ ^ 

4i\ ^ : Jas lilli] vLjoI# :Jlii 

li Jj>- li (J 15 t ^3^5 <U I ^ 


Jjl Jl *1 >«i t j jjJ N jl OuiL>ti 

JLiU : Jli Jii U» : JUi £g§ 

li» j cj )) : JIS ^^,*5 N j I 
lij^>-li : JIS 

‘-i® Jl *W*i ^ Jl 

j I c^aL>^ : J li ? w I ® : J IaS 


SijUU :JUS iSjjC N 

Ul : J lis li Jj>- li . 

: cJlii JJl Jl JL >■ 

J lii^l *-.^31 £1 tllLi JjU IjSli 

t o^Ip Nj c jlLtJu *}^i t lIIiI) 


J^S : JliS Jill Jl [ : JIS] 

! (J li . oJ li l«J 0 J*>- li \ J li ^ ii 1 



The Virtues Of The Qur'an 


221 


9 » - ' 

jijill JjUai Jj'jH' 


is a continuous liar.’” (Hasan) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan Ghanb. 


\*f**J> oJCwmuj 4j Xo_>- 1 I t Y V /0 JU*>-1 4j>- y >- 1 j [^**>-] u 

jp v Ui j j^\j rr > > : c i^uji jlp 

JiN* J ^Jl] ^ 

Comments: 

This Hadith proves, and the Hadith of Abu Hurairah also supports it, that the 
regular recitation of Ayat Al-Kursi in the house is a means of protection and 
refuge against the Satan, it should be recited regularly. 


Chapter 4. What Has Been 
Related About The End Of 
Surat Al-Baqarah 

2881. Abu Mas‘ud Al-Ansarl 
narrated that the Messenger of 
Allah #§ said: “Whoever recites 
the last two Ayat of Surat Al- 
Baqarah during the night, they shall 
suffice him.” (Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. 


j p~\ 

( t ii>cJl) o I 

Z >o > # ^ 

^ ~ T AA \ 

* 

Cri if ' ff Cy. ji J 

ff if ‘f ji f. if <* 

I J j# ijjjJ ^ 0^"^' 

jzy I V) ‘.ill 4)1 J j4J Jli : Jli 

. (t o Ills' aJJ ^5 o ^JLj I o 1 


. iy~^~ O-ojJ- l J-* [ • J*) J IS] 

tojiJI ojj^> J-*as *— jL JjLas o- t aJLp <j})za \ 


Cr* A * A: C 




Comments: 

These Verses have concise mention of beliefs, creed and good deeds, 
therefore bearing in mind their reflection and meaning is such a great source 
of goodness and blessings, that because of regular reading of these Verses a 
person escapes the evils of Satan. 


2882. An-Nu‘man bin Bashir 
narrated that the Prophet #g said: 
“Indeed Allah wrote in a book two 
thousand years before He created 
the heavens and the earth, and He 
sent down two Ayat from it to end 
Surat Al-Baqarah with. If they are 
recited for three nights in a home, 


llijb- : [ jlL uJL>t»] — YAAY 


>B r* S *' * 9" *• 1 0 £ • . >9* 

: cy ^f 

jJ I ^ 

4-*-^' l/J if if 

: Jli «§§ if jAi iy 0U-*Jl iA 



The Virtues Of The Qur'an 


222 


$jS\ JiUi 


no Shaitan shall come near it.” 
(Hasan) 

[Abu ‘Elsa said:] This Hadlth is 
[Hasan] Gharib. 


oljUJLJl jl J-3 4)1 

^ ^Ip 

JUJ ^ jl^Aj Nj tOjilll ejj-v« 

^ o' >- ^ 0 y-‘T 

. K j Ua^.t L^j jAls 


. 4o > [^P] *L> lii [ : ^ jrt JU] 

^ MV : ^ v aXJJ I j ‘ 

^jjoJdi «sijj n * /t t <m /\y uJi_, wtv.j- t^u- * iju 

. ooU ilp 


Chapter 5. What Has Been 
Related About Surat Al Imran 

2883. An-Nawwas bin Sam‘an 
narrated that the Prophet £]§ said: 
“The Qur’an shall come, and its 
people who acted according to it in 
the world. Surat Al-Baqarah and Al 
Imran shall be in front of it.” An- 
Nawwas said: “The Messenger of 
Allah #| stated three parables 
about them which I have not since 
forgotten, he said: “They will come 
as if they are two shades between 
which there is illumination, or as if 
they are two shady clouds, or as if 
they are shadows of lines of birds 
arguing on behalf of their people.” 
(Sahlh) 

There is something on this topic 
from Buraidah and Abu Umamah. 

[Abu ‘Elsa said:] This Hadith is 
Hasan Gharib [from this route]. 

According to the people of 
knowledge, the meaning of this 
Hadltji is that the rewards of having 
recited them shall come. This is 
how some of the people of 
knowledge explained this Haditji 


6 j ^3 p Ia U — ( o I ) 

(o 4 a>ji) ji j*jp jr 


y lUi t&U - YAAt 

jlUJl Jup y\ pUJ-1 

0JL>- i I ^ y llj-b- IjllaxJl 

* 

jP j, jjJ\ y Suii % ^rj\ 

o y > . y . >1* - >ff I • S U 

U* i y > tji a* 

: JVi -^§ J* jUli jj y'y 

Oi ✓ ^ s o s’ ^ ^ ^ i > 

; UjJ 1 ^3 Aj jjJbfc*j jjjJJi 4 jLa1j tjl^Sjl 

<J \j9 l^jlj^jP (Jlj Ojyj* 4j>JjL> 

jjjjjg 4sl U-J 

14^15 jljL)) : J li . j_*j U <Jl£*l 

jlaalip Lo^j IS jl 1 (3 j** jli>U£ 


£ / .Sfy. . £ 

cil 'y^> Jb Aii> U-gJlS" jl (, jljbjj- 

* 

. K U^>- LsA? ^yp l)N ^ L>sJ 

^ ^ 0 

c^lj 

\jj*> [ : J\i] 

1 1 jjfc J [y>-^Jl 1 ^p 

li5 .^135 ^1> : Jit jjLl! Jit alp 



The Virtues Of The Qur'an 


223 


JJUai 


and similar Ahadltjt regarding the 
coming of the rewards for reciting 
the Qur’an. And in the Haditjt of 
An-Nawwas bin Sam‘an from the 
Prophet g§ is what proves what 
they explained since the Prophet 
#§ said: “And its people who acted 
according to it in the world.” So in 
this there is proof that it refers to 
the coming of the reward for the 
actions.’ 

jljJLlI of- 1 y 

Y* £ A /o : Sas>- I J ^Ul 

Comments: 


t I I -L& ^JL*J I J-a I jo 

^ — > I jj < 0 1 <*t*soL>- *)J I I -La a-JL> 

. jlyJl 

Ji5 H ij^i u JU Ji' u i§ ^ 

J £ <LaIj)) Jill 

AjI I -La . « U 3 jJl 

•jd\ 

I o*>L^ A>- y>- \j [jyw?] 

Aj ,j^>- I -Up ^ JlJ jJ I kio-U*- A * 0 ; 

.[A*t c^] ioUl [rr<U : c 


According to this Hadith, these particular two Swra/z will argue in favor of a 
person and defend him and get their reward for reciting them; they also have 
the distinction and quality that on the Day of Judgement, when a person will 
be in extreme need of shade, the reward for reciting these two Surah will 
provide shade in the form of a canopy, cloud or like the wings of the birds to 
those who acted accordingly. 


2884. ‘Abdullah bin Mas‘ud said: 
“Allah has not created in the 
heavens nor in the earth what is 
more magnificent than Ay at Al- 
Kursi .” Sufyan said: “Because Ayat 
Al-Kursl is the Speech of Allah, and 
Allah’s Speech is greater than 
Allah’s creation of the heavens and 
the earth.” (Sahih) 


Comments: 


: if. ~ ^ aa i 

izi J odi JU : JU 

L® • J U AJJ 1 -U-^ l— * yMtJSj ^^8 

& iyt j* auI 

1 <* 

JA y‘p\ 4 !>V Jli -y’p\ 

Ijt j>i jU 4)1 <ii ^ 

• lA’j ^ 'j frU-Ul 

. 


y4yflt Al-Kursl consists of the Fundamental and Principle Attributes from 
among the Names and Attributes of Allah Almighty, like: Life, Authority, the 
Sustainer of the Universe, Oneness, Intention and Knowledge. And there is 
no comparison between the Creator and the creation. 



The Virtues Of The Qur'an 


224 


jijjtfl JiUai 


Chapter 6. What Has Been 
Related About [The Virtue] Of 
Surat Al-Kahf 

2885. Abu Ishaq narrated hearing 
Al-Bara’ say: “There was a man 
reciting [Surat] Al-Kahf when he 
saw his riding animal stamping his 
feet, so he looked and there was 
something like a shadow or cloud, 
so he went to the Messenger of 
Allah ig and mentioned that to 
him. The Prophet 3H said: “That 
was the tranquility which descends 
with the Qur’an, or descends 
because of the Qur’an.” (Sahih) 
[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. There is something on 
this topic from Usaid bin Hudair. 


[jJJ] j vs 4* 

l) 0 j 


\£jJ- ■.b'fe 1). t&U- - taa« 

P is 'J,, ^ 

I yP UUjI *. .Sjb y \ 

I 'yu bbyj : (J £1^11 1 :3b 

cjjab ob ^\j [ojj-i] 

4A>1 JjH^j yb jl ylbjJl JJU lib 

iLfUl iiL;» Jlii 2 iu> 

. yJl ^lp jl <1)1 yjl O-Jy 

C-oJb- Ul* [ • Jb] 

> 0 ^ 


tjljill 6<dyJ Ai^LJl ^-■’b t \ j t<jp <Jjiu ' 

a y y>j aj Cyup- y ^jb yl y 

.[V<\V^ t ^Ju^oj o * \ A : q c L>tJ I] y I y- bJ I y j ^ V ) £ : q t bJaJ ^ 


Comments: 

It is known from this Hadith, that the recitation of the Qur’an brings down the 
tranquility and peace from Allah Almighty, and sometimes this tranquility 
appears in a visible form. 


2886. Abu Ad-Darda’ narrated 
that the Prophet jig said: 
“Whoever recites three Ayat from 
the beginning of Al-Kahf he is 
protected from the turmoil of the 
Dajjal.” [1] (Sahih) 

(Another route) with this chain 
and similar in meaning. 

[Abu ‘Elsa said:] This Hadith, is 
Hasan Sahih. 


Uj jj>- : 




Z y j&J ^ - TAM 


» . \ ^ - > • > ;* - * 
yp to^u3 yp Uj . jA*>- y J^J>lA 

J\ J, OloAJ. jp J, j^U 

: jvs m, J ^ 

^ Jjl ^jA obi ly y» )! 

. ((JtAlil ja 

: ^ Li* y ^ l3 jl>- : j Ub y 3 b 


W Meaning it contains something which does not belong — either in its wording of its chain 
of narration — while the narrators are truthful or trustworthy, for the correct wording see 
Muslim no. 1883 where it is “ten” instead of “three”. 



The Virtues Of The Qur'an 


225 


(jtjjftl JJUad 


. aj>%j 3 (Lb'j I l«L^j S^llS /^P ^jl j~>- 1 

. ^ ^ Jli] 

^jIj <^.g^5\Jl o j j++ > J uji3 «^->L StA-.^ t^J — « oljjj [iLi] : j>u 

<— aU>-I ^ . . . oU " ! iaaij <0 jLio ( jp A * H ^ 

• S ->^ >-* ^ 4 ^' 5 J>- Jj' ^ cf* ®'j^' 

Comments: w 

The power of the Dajjal (antichrist) will be temporary and perishable, it will 
not have stability and steadiness, his anger will be unsustainable and his favor 
will be for short term. He who bears in mind consciously the meanings and 
the objectives of the first ten or last ten Verses of Surat Al-Kahf ’ and he 
memorises them; due to their good and blessings he will remain safe from the 
tribulations of the Dajjal. 

Chapter 7. What Has Been [ pj] J *U- U - (v 

Related About [The Virtue] Of ~ - * , 

Yd Sin O j~i 


2887. Anas narrated that the 
Messenger of Allah said: 

“Indeed for everything there is a 
heart, and the Qur’an’s heart is Yd 
Sin. Whoever recites Yd Sin , then 
for its recitation, Allah writes for 
him that he recited the Qur’an ten 
times.” ( Da ( if) 

[Abu "Elsa said:] This Hadlth, is 
Hasan Gharib , we do not know of 
it except as a narration of Humaid 
bin ‘Abdur-Rahman. And in Al- 
Basrah, they did not know it as a 
narration from Qatadah except 
through this route. Harun Abu 
Muhammad is a Shaikh who is 
unknown. 

(Another chain) with this. 

There is something on this topic 
from Abu Bakr As-Siddlq, but the 
Hadltjr of Abu Bakr is not correct 
because its chain is weak. 

There is something on this topic 
from Abu Hurairah. 


>9 * A ' l- 't ^"S „ 

t Y AAV 

^-.1^1 Xs. &J- :i\i 

J* JP 

« - x C .s - ® |„| C) » ^ , s - > 

^P t o J U3 l <J Lj>- LjLha J^P C 

<ul JjJ* j Jli ‘Jli 

" * 

U~i 4* ‘Cri 4^3 4* 5i>- 

. «op pi jlpji ijjjiji Jj 3ii 

1 j*«> <>— -jiA> 14 a [ . Jb] 

o ^ 9 O') 'a * *i j -*'? o ' . | i> C 

J_P -Pop- ^jA j [ Ad jf ^P 

s ^ a ^ ^ 

^ja 0 j*j*i ^ 

I I IAa jf V J 

”, >• - * 

. (J J^j^o 

># > "Z ' > , ^ , 

. I y* ji 

l' 'l * ' 5 > o > ' 0 *■ 

ii> I llj jl>- 

• 'J# 



The Virtues Of The Qur'an 


226 


ijijjtfl JjUaS 


^ J ^ ^ 

** * ' ' ' 

■•jij* i/) I* k r'^' <j*i 

-& 4j Jl^>- ^y» t i 0 ^ /T : <&- j>-\j [ i - > L*-A eiU-d] '. jp*j 

^3 U5 ^.LayJl pAAJl] (JjJU-aJl j!>s j k— jUI -&- (tw-ojj£) J j4>*» '. ^jI JjjIa 

.[rr^ tAv/r^jii^Sh ^Li5) jiyJi] ^\j i ^ 

Comments: 

The subjects and contents of the Qur’an may be summed up under three 
topics: Oneness, Hereafter and the Messenger hood; and these are the 
principle and fundamental subjects. Surat Al-Fatihah consists of these, and 
these subjects have been explained comprehensively in Surat Yasin. This is 
how it is the heart of the Qur’an, i.e. the extract, abridgement and the spirit. 


Chapter 8. What Has Been [ L^i] \ *IA U _ (a ^*ji) 

Related About [The Virtue Of] ' - l / , 

Ha Mint Ad-Dukhan (A t+^ 


2888. Abu Hurairah narrated that 
the Messenger of Allah said: 
“Whoever recites Ha Mim Ad- 
Dukhan during the night, in the 
morning seventy thousand angels 
seek forgiveness for him.” (Da‘if) 
[Abu ‘Eisa said:] This Hadith is 
Gharlb , we do not know of it 
except through this route. ‘Umar 
bin Abl Khath‘am (a narrator in 
the chain) was graded weak, 
Muhammad said: “He is Munkar in 
Hadith. 


tJjA \ oLAJ &jA — Y AAA 

f 

9 ' x ^ t 0 x x J Ox l x > >0 x 

if oi <y A Aue 

J\ ^ ^ i.js J\ L *A; 

4il J yL> j Jli : Jli o^jA 

O j*-?** d jA*l~ wj 1 dd ^i i)lA jJ 1 

. ® Ad i 


N AojA 

f >0 > - > - 


IJl* [: l5 ^jp Jli] 

«A^ll IJla S/l 43 jk> 


ji :1 Ui Jli 


*_> jAJ l 


^ Oi j** 


a* 


WY* /o:^jlp 


c* 1 oiLA] ! 

. Y i A / ^ . Ip I ^3 I I eJ> 4 j 


2889. Abu Hurairah narrated that 
the Messenger of Allah #| said: 
“Whoever recites Ha Mim Ad- 
Dukhan during Friday night, he 


-Lp ^ j ,,A \1 SjA — Y AA^ 
c _ ? j I ^ lL& ^^p ^ LA jjj \1 jjA : 1 

: Jli j^p ^p 



The Virtues Of The Qur'an 


227 


JlJjill JJUad ^1*1 


jlijJl \'y <)j I Jjij Jli 

. «aJ ^AP 4jUj>JI a113 

N [LLyO [ : cr^ Jli] 

f\jLi\ y) j»LLaj . a>-^JI lii I?* ^ l ** 
t5 jdi* <y) A cr ~^ 1 (^J 


.* ". > 
t s. Ax- »A i 


shall be forgiven.” (Dal/) 

[Abu £ Elsa said:] This Hadlth [is 
Gharlb ] we do not know of it 
except through this route. Hisham 
Abu Al-Miqdam was graded weak, 
and Al-Hasan did not hear from 
Abu Hurairah. This is what Ayyub, 

Yunus bin £ Ubaid and £ Ali bin Zaid 

Sa ^‘ • A- J if. iJAj AA' if. <• 

y ^LLa »-L jJ&- y* "l Y T* Y t "lYYt:^- y>\ [lJ^ eoL-*J] : j>%2 

t T \ /A : y I^JaJ I -L-p -La L i aJj (iw-j jXui) ^ LLa -$• 4j I iLj 

4-J 4^*J I kjJ d AU I l A*^>- j I A*-o_>sJ I aU (j L?l jJ | | y 11 Ja^iL A * Y "1 ! ^ 

. j~fT y J La 3 

Chapter 9. What Has Been r 1 °ii \' * r /« ,,x 

Related About [The Virtue Of] L S^ ^ U ° ) 

Surat Al-Mulk (<{ diilil ijf* 


2890. Ibn ‘Abbas narrated: “One 
of the Companions of the Prophet 
Mj put up a tent upon a grave 
without knowing that it was a 
grave. When he realized that it was 
a person’s grave, he recited Surat 
Al-Mulk until its completion. Then 
he went to the Prophet jgg and 
said: ‘O Messenger of Allah m 
[Indeed] I erected my tent without 
realizing that it was upon a grave. 
So when I realized there was a 
person in it I recited Surat Al-Mulk 
until its completion. 5 So the 
Prophet said: Tt is a prevention, 
it is a salvation delivering from the 
punishment of the grave.” 5 ( Da‘lf) 
[Abu £ Elsa said:] This Hadlth, is 
[Hasan] Gharlb from this route, 
and there is something on this 
topic from Abu Hurairah. 


i-iLbJl X-S' y — YA^ * 

if jA* A AAh ; ^fj ' y) 

i. ^yP clAjLl 

L>w? 1 y 2 -** ^ j*p *• (J Li Lp y. I if*' 

' + ' ' 

^ yj JS A* Wj 
* - 

I Ojy* lyj (j L L jI j*3 L li & jyf 

^ : Jlii ^ 4 

f\ yX\ i U 1j J&r cJ> [Jl] 4)1 

oj lyj jLL>| liii j^i 

t UJ I ^ ^ I J lii . 

. ® 1 ^ I JlP I 

[^-L>-] I -La [ : jj 1 1 Jli] 

f If ^ f fif 

■*%* 


ya ^ A * \ : t \yo /\y : j^53l ^ ^ l ^JaJ l <l>- o^L-w>»|] : 



The Virtues Of The Qur'an 


228 


ujtjji 


^ (m: c s 


^Ijp otJI ^ jjj diLJlJ-P ^jj 


c ** J * " ^ Jj** <y> L^i ^ 


' JlSj <u *JJJL j ^j} 

. [<jSh t*lu-U>Jl jiajl] *fj* 

Comments: “ 

The Qur’anic subjects and all the principles of its mission ‘Oneness, 
Messenger hood and Life in the Hereafter’ are discussed in Surat Al-Mulk ; 
and the principle of warning about the Hereafter is overwhelming, due to 
which the Day of Judgement and its conditions are pictured in this Surah . 
Therefore, he who contemplates and reflects upon its subjects and contents, 
and he bases his life on its principles and fundamentals, he in fact prepares 
and cares for the Hereafter; so he is safe from the punishment in the grave. 


2891. Abu Hurairah narrated that 
the Prophet ^ said: “Indeed there 
is a Surah in the Qur’an of thrity 
Ayat , which intercedes for a man 
until he is forgiven. It is [Surah] 
Tabarak AUadhi Biyadihil-Mulk 
(Hasan) 

[Abu ‘Elsa said:] This Hadith is 
Hasan. 


ijLL l**-t>* — YAM 

• - S' ,'S 0 - \ X . ' e ^ >0 > 4 s> 

( jp to3U3 ^P t^o 

* 

4j\ o '\ ytJl : Jli 

^ J aJ jJ- cJJuX 

“ ^ 

. ojSj ^jJI 


. yj- lli y) Jli] 

U * » iJp ^ : <^l> tjU aaj ojta y\ a>- 

t i /Y : p^L>Jlj W 1 1 ^ tjL>- 'jA TVA*l : ^ to-L 


2892. Jabir narrated: The Prophet 
3 |§ would not sleep until he recited 
Alif Lam Mim Tamil and: Tabarak 
AUadhi Biyadihil-Mulk." 

This Haditjh was reported similarly 
by more than one from Laith bin 
Abl Sulaim. Mughlrah bin Muslim 
reported it from Abu Az-Zubair, 
from Jabir from the Prophet 
and it is similar to this. 

Zuhair reported it and said: “I 
said to Abu Az-Zubair: ‘Did you 
hear Jabir mentioning this HaditJiT 
He said: ‘Safwan or Ibn Safwan 
informed me of it.’” It is as if 


JLA I aJj Ajttljj t ^ A 

* . * .' * I'i ", ' 


: JJL> y ^ liioP - TA<\r 

J} h* h* o ^ if. 

^ ^ SH j' : y.^r b* 
. JjlLlji ox, (jjji hjtij . jji 

o; 44 J ^ ^ :«j 5 ^ 

(♦4—^ tlrl (3~! r 4J- 

d* ^ 

: Jli iSjjJ 

J Lai IJlA j£>Aj {j* 

(j i J jua? ^3^ i u^i 







The Virtues Of The Qur'an 


229 


Jljjftl JJUai wljji 


Zuhair rejected the idea that this 
Hadttjt was from Abu Az-Zubair 
from Jabir. 

(Another chain) with similar in 
meaning. 

(Another chain) that Tawus said: 
“They are seventy good merits 
more of virtue in it than every 
Surah in the Qur’an.” (I)a‘if) 


", \ * ^ o c ^ so c / Z ' * * 

IJ-A tj I I 






L^‘ & 




. 0^ O > ^ ft i M ^ ^ ^ ^ ✓ 

lij jS- \ j*-La y : J U 

jb : JU U? t ( jj> J~uxJl 


»?r^! cs^ 

^ ^ V.A: C J-*-* J* 4j>-^>4 j [UL*^ 0^L**ij] ! 

oi JJ 0 jJtjo & _^jJl <^1 ^ >>“' ^ £ * £ • *•! ^j^-i (Jj *i ^1 

O-U^v ^y*J LU jjlj L*^ I J. . ,*3^ ^ jJ V * "1 . ^ t aLU I j I J*a-P L-jJ I 

Comments: 


Alif Lam Mim Tanzil Al-Kitab i.e., Surat As- Sajdah, no. 32, speaks of the truth 
about the Qur’an, the creation of the heavens and the earth, creation of 
humans and the purpose of his life, the end of the one who bears its teachings 
in mind and acts accordingly, punishment for those who oppose its teachings, 
the mention of the Torah and the character of some people among the 
children of Israel; as if it consists of all the lessons for the Hereafter. 


Chapter 10. What Has Been 
Related About Idha Zulzilaf 

2893. Anas bin Malik narrated 
that the Messenger of Allah jgg 
said: “Whoever recites Idha 
Zulzilat, it equals half of the 
Qur’an for him. Whoever recites: 
Qul Yd Ayyuhdl-Kdfirun it equals a 
fourth of the Qur’an for him. And 
whoever recites: Qul Huwa AUahu 
Ahad it equals a third of the 
Qur’an for him.” (Da‘if) 

[AbQ ‘Elsa said:] This Haditji is 
Gharib , we do not know of it except as 
a narration of this Shaikh Al-Hasan 
bin Salm. And there is something on 
this topic from Ibn ‘Abbas. 


( \ * ij&ci I) cJ^lj 


% 1U2 i&U - mr 
ol ^ ^ ^ -4^' 

I ^jlUl c-oIj 

jyj)i : <ul JU : JU t *21) U 

.oVji\ A 3 clii cijj ill : 1 >“ 

aJ JLJji .Jj^t&l l f\ U Ji :!>" 

. jj>- 1 <di I 3-* : 13^ CYJ coTjaII Qjt 

. « ^JLtj aJ cJap 

N : y) JU] 

# X* 0 i "^1 *0 ® ^ a '' 

^ ( j-^j>sJl iJlA Jl?“ Nl A 3 



The Virtues Of The Qur'an 


230 


jijjill JJUai >— 


• iji' if 'r’A' <_*?J • (*^ 

f " " " * 

^ Ooli ^ Y 1 Y* / \ : *l*i-^)l Jp ^^JLiJl <>■ ■j>~\ j y>v 

^ Jli US' J*J ^ ^ AijJj-J JiJl ^ J >£>*-* " : JUj <J 

. [ T A ^ L] ^Lp ^ I »^> LJ I ^ j $& <ui ^Jua 1 j Uaj 1 I 

Comments: 

We have said that the fundamental principles of the mission of the Qur’an are 
Oneness, Messenger hood and the Hereafter. In Surat Az-Zalzalah , the 
circumstances of the Last Day are mentioned very comprehensively with 
effectiveness and its scene is pictured; and the information about the reward 
and recompense has been mentioned effectively and very briefly in the last 
Verses. 


2894, Ibn ‘Abbas narrated that the 
Messenger of Allah ^ said: u Idha 
Zulzilat is equal to half of the 
Qur’an, Qul Huwa Allahu Ahad is 
equal to a third of the Qur’an, Qul 
Yd Ayyuhal’Kdfirun is equal to a 
fourth of the Qur’an.” (Daif) 

[Abu ‘Elsa said:] This Hadith is 
Gharib we do not know of it except 
from the narration of Yaman bin 
Al-Mughlrah. 


4 j j j j La Aj Jj & 1 "l 

• 0 K — 'i ydS I US ^Aj 


li\U : JJ- ^ £1p l - TA^i 
* 

o J LL 11 j Jj>- : ojjLa Jj jj 

:Jli !p Ji\ JUap :£j*iil 

twAyOi Jjl *1 cJjJj I 3 j® : J j-Jj Jli 


t l)1 jJJI uJu Jjl*j a>- 1 <1)1 jAs t <1)1 jAJ 1 

. jTyill JjJISJI Lgjl b 

N 1-La [ : ^l Jli] 

> » _ ^ a ^ 
.S^JlxJI j IL ^ Nj <i yu 

/\:^SL>JI j>-\j [u i : n. s 3 

11 o (o^A^Jl ^>) OUm Jj " : <1jAj ^aAJI <uAjC3 


2895, Anas bin Malik narrated 
that the Messenger of Allah ^ 
said to a man among his 
Companions: “Have you married O 
so-and-so?” He said: “No by Allah 
O Messenger of Allah! And I do 
not have anything to marry with.” 
He said: “Do you not know: Qul 
Huwa Allahu Ahad ?” He said: “Of 
course.” He said: “It is a third of 
the Qur’an.” He said: “Do you not 
know Idha Ja ' Nasrullahi Wal- 
FathT He said: “Of course.” He 
said: “It is a fourth of the Qur’an.” 


^U)l y tu l£U - YA<\0 

„ * , 

jf ^iiJU J> [ jJ\ j \ijj dri ‘‘-A-. 

^ J li <1)1 

^ * 

^lj iN U 

( 2 r Ill )) : (Jli . [<j] jyjjl U Nj <1)1 
: (J li . JL : (J li ® Aj>- 1 <i) 1 Ja tAJULa 
131 ijuJ : Jli .«jl^l 

^j)) : Jli i : ji <d! j-*^2j 



The Virtues Of The Qur'an 


231 


jijJui JjUai 


He said: “Do you not know Qul Yd 
Ayyuhal-KdfirunV ’ He said: “Of 
course.” He said: “It is a fourth of 
the Qur’an.” He said: “Do you not 
know I dli (i Zulzilat Al-ArdV ’ He 
said: “Of course.” He said: “It is a 
fourth of the Qur’an.” He said: 
“Marry, marry.” (Da‘if) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan. 


Ifcf b Ji yjh :Jli aS\y\\ 

: 3 li * • 3 li ISsJ I 

oJjJj lil :Jli 

: 3 li : <J 15 t : 3 li 

[ y) dli] 


jAj 4 j 

Comments: 


( j^o Y Y ^ t ^ jT I aj>- yi- Ij d^Ltowtfj] : 

. ( 0 ^ \ 7- t A>- t?xJ | j £ .* . A> 


The explanation of the aforementioned Surah has previously been mentioned; 
as for Surat An-Nasr , it speaks of the good news for the noble Prophet that 
the time for the appearance of the heavenly help has come. The conquest of 
Makkah was soon going to happen; the mission that Allah has assigned to 
him, he would fulfill it and succeed in it; the people would enter to Islam in 
groups and flocks. You, therefore, praise your Lord with extolling the Glory 
and seek His forgiveness. According to Ibn ‘Abbas, it also indicates the death 
of the Messenger of Allah. 


Chapter 11. What Has Been 
Related About Surat Al-Ikhlas 


2896. Abu Ayyub narrated that the 
Messenger of Allah said: 

“Would one of you like to recite a 
third of the Qur’an during a night? 
Whoever recited: AUahu Al-Wahid 
As-Samad then he has recited a 
third of the Qur’an.” ( Sahih ) 

There are narrations on this topic 
from Abu Ad-Darda’, Abu Sa‘eed, 
Qatadah bin An-Nu‘man, Abu 
Hurairah, Anas, Ibn ‘Umar and 
Abu Mas‘ud. 

[Abu ‘Elsa said:] This Haditji is 
Hasan , and we do not know of 
anyone who reported this Hadith 
better than the narration of 


(n 

jljio — YA^l 

^ jiL; 

0 |. [ O - 0 ^ t" t l' " 

(J jf C jj ./?*. a oJo I j LoA?*- 

0 » " « ' 0 0 ’I"" 

if. Jy^ if Ji if c V - 

y ‘ erf 1 oi I J-eP ’jfr <. 0 y>y 

iSJjj] y) [°\y>\ ifj] 

: JIB y'y) If ^y^y) 0* 

<j I <cbl cits 

<ujI : l^i Yo"i" ^-^1 aU ^ 

_ > s >> Z ' a s' > ^ 

. 1^3 J^3 I 


•dSjjjl 


, pi 


□I 


The Virtues Of The Qur'an 


232 


JiUafl 


Za’idah, and Isra’Il and Al-Fudail 
bin ‘Iyad followed up on it 
(reporting similarly). 

Shu‘bah and more than one of the 
trustworthy narrators reported this 
Hadlth from Mansur with Idtirab in 


. . . 


Nj 1 -La [: c ^« 5 jp JE5] 

{jA yC*s>-\ do Ju>Jl IdA c5jj «— 2 yu 


* 

olaill j tSJj 


. 4^3 \ y l^J j yfi^A ^P do JL>tJ I 1-LA 

jA Jj 11 l*\ y tWX/Xl^yLdl ^j>u 

l pJd-a ] I *— 'F (o^a^ -LA 1 yn do-L>eJlJj) 4j j Ld> y£- 4JU I 

o^jjA ^ ^ t ^jU^Jl] Od*xll {y o-iliSj E® * ^ Y* ! ^ t ^jbkJl] [AU:^ 

[\AA: C t \o\/^:J^_,Sli ^ jljJJl] ^lj [T A4A: ^L] [YAWr^-l] 

. [ X /X : jj ijjJ I j j^>p ^ 4) I-Lp [TV ^ c <u>- L<» 3 y^» 


2897. Abu Hurairah said: “I went 
out with the Messenger of Allah 
and heard a man reciting Qul 
Huwa Allahu Ahad [Allahus- 
Samad ] so the Messenger of Allah 
3 H said: It is obligatory/ I said: 
‘What is obligatory?’ He said: 
‘Paradise/” {Hasan) 

[Abu ‘Elsa said:] This Hadlth, is 
Hasan Sahih Gharib , we do not 
know of it except as a narration of 
Malik bin Anas. Ibn Hunain (a 
narrator in the chain) is ‘Ubaid bin 
Hunain. 


&£Jm\ : yZ'J y\ - TAW 

4) I -L~P ^jS> i I y> dlJ l» Jjp 
*■ 

EjP c^Uai-dl ^ JuJ k — J 'Ua^Jl ^1 

^ 0X5 1 : J li 0^ ^ 

Jlii . [jU-SsJi ibi] Jii ji Ji f>: ^4.5 

U[j] : c^Is . : sl|| 4)1 

.iJLyn : Jii 

1-La [ : y) Jli] 

clUU 'yi 43 ^ u -Jjp 


y' } f 0 ^ as } s ) y_> > 

j -L—P ^a 






0 ^ ly ^ J-sAdJl »— »Ij <. ^ 4 W ^ /X: jj> LmJI <>■ y>~\ j a3lwi|] : 

4A5 1 jj 0 "l ^ ! ^S^L>«J I <pow?j X * A / \ ! LUj^»J 1 4J hlJU L# 4^-0 Jl>- y> ( " Jj>- I 4i I y> " 


.^1 


[1] 


Meaning that there is some confusion in it. 



The Virtues Of The Qur'an 


233 


JljJill JiLoi 


Comments: 

The spirit and core of the religion is “Tauhid” Oneness of Allah, a perfect 
and comprehensive reality of Oneness has been mentioned in this Surah that 
has blocked all avenues towards polytheism. This Surah leaves no doubt 
regarding Allah's Self, His Attributes and allows no one to share the essential 
meanings of these Attributes. The fruit and end of the Oneness is Paradise; 
Love for this Surah and reading it repeatedly is an evidence of the love for 
“ Tauhid ”, steadfastness and consistency upon it. Therefore the destination of 
such a person will be Paradise; may Allah Almighty make us punctual and 
habitual readers of it. Amen! 


2898. Anas bin Malik narrated that 
the Prophet % said: “Whoever 
recited Qul Huwa Allahu Ahad two 
hundred times every day, fifty years 
worth of his sins will be removed - 
unless he owes a debt.” ( Dalf) 

And another narration with this 
chain, from the Prophet that he 
said: “Whoever wants to sleep 
upon his bed and sleeps on his 
right side, then he recites Qul 
Huwa AUahu Ahad one hundred 
times, then on the Day of 
Judgement the Lord, Blessed and 
Most High shall say; ‘O My slave! 
Enter Paradise on your right.’” 

[Abu 'Elsa said;] This Hadlth is 
Gharib as a narration of Thabit 
from Anas. This Hadlth has also 
been reported through routes other 
than this, from Thabit. 


j j y° — Y A^A 

y I Oy*y 8 {y 

«*■ * " 

f 4^^ ui a- 5 ' f 4^ 

'■ ij* (y. dr** M ir*' 

L>£ Ze- ,jf\ <iil ji 

(Jls j§§ ( v r P 

^ £ j, , g J| j J ^ ^ ^ s' 

^>- 1 y& ^US A-il 

l (J yAj 4*o LflJ | <1)1^ lili \f* ^ 

1 Lj : Uj j iijLj 


.«2Ji 


J*) JW 

^ tiJJ 4^ 

. L) L sA) ' 1 ILa 


* ^ tijjy* a! 


<j-* Ato/Yi^jp ^1 [ 




: eLP Bi 


. (y-i y£) O y*y y L- 

Comments: 

Reading Surat Al-Ikhlas while lying on one’s right side is a sign of being from 
the People of the Right Side. Also this person will enter Paradise from the 
right side; it also tells that the right side of the Paradise is better and more 
excellent than the left side. 


2899. Abu Hurairah narrated that 
the Messenger of Allah ^ said: 
“Qul Huwa Allahu Ahad is equal to 


If. ^ 

: jJ j*ua ^ aJU- 



The Virtues Of The Qur'an 


234 


JiUad 


a third of the Qur’an.” (Hasan) 
[Abu ‘Elsa said:] This Haditji is 
Hasan Sahih . 


if Sf^ 

JU :Jli t'Jtj* If 


^Suii 


. «jlyJ I bJL Jju«j jl>- 1 <ib 1 Ja ^ 
I J-ft [ : Jli] 


y» WAV : ^ t ji jill k— >I ^j 




l 4^- la yl 


[ 


6^Lm(J] 

. Aj wlLta 




: gP Aj 

jJL^ 


2900. Abu Hurairah narrated that 
the Messenger of Allah £fg said: 
“Gather and I shall recite to you 
one third of the Qur’an.” He said: 

“So whoever was to gather did so, 
then the Messenger of Allah #t 
came out and recited Qul Huwa 
AUahu Ahad. The he went back in. 
Some of them said to each other: 
“The Messenger of Allah ig said: 

‘I shall recite to you one third of 
the Qur’an’ I thought that this was 
news from the Heavens. Allah’s 
Prophet came out and said: 
“Indeed I said that I would recite 
to you one third of the Qur’an, and 
it is indeed equal to one third of 
the Qur’an.” (Sahih) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan Sahih Gharib from this 
route. Abu Hazim Al-Ashj‘afs (a 
narrator in the chain) name is 
Salman. 

A \ \ ^ fc jA I jA Ji ! if. J u i > 9 U Ij 


: jlLL — T ^ * * 

: J Lams' 

if ^iji 

Jli :Jli iyf If y} 

ijL &\ J jZj 

pJ mUL>- ya Xlj>x3 : Jli b-L 

. Jj>- 1 4AJ I jA Ji : l 4) 1 J j-i j ^y>- 

4jj! JjJ/j Jli : Jld3 *-> 

* > * ’ 

Jl OI^JI iJK lyb :#g 

C ya o£L>- jf Ua 

1 J 51 L :cJi 3 : Jiii Jig 5^1 

4J1L Jjj£ 1^1} bJS 

CmjJjL 11a j?' Jli] 

^ j L>- y 1 J . jJ 1 Ua ^jA k — 

dub Ibl 


t L m.J I 6 i ^. L^ a 


: gLP« J 


. Aj jUaiJ I 

Comments: 

Ihshudu means: be together, gather the household people too. For the 
purpose of creating an interest amongst the people, the Prophet did not tell 
them straightway that he was going to read Surat AUIkhlas and it was equal to 
one third of the Qur’an. 



The Virtues Of The Qur'an 


235 




2901, Anas bin Malik said: “There 
was a man from the Ansar who led 
them (in Salat) at Masjid Quba\ 
Every time he was to recite a Surah 
for them during Salat, he would 
begin by reciting Qul Huwa AUahu 
Ahad until he finsihed, then he 
would recite another Surah with it. 
He did that in each Rak‘ah. His 
companions talked to him and said: 
‘You recite this Surah, then you do 
not think that it is sufficient until 
you recite another Surah. You 
should either recite it or leave it 
and recite another Surah'” He 
said: “I shall not leave it, if you 
would like me to lead you with it 
then I shall do so, and if you do 
not like it then I shall leave you.” 
And they considered him the best 
among them, and they did not like 
the idea of someone else leading 
them. So when the Prophet m 
came to them they informed him 
about what had happened and he 
(# 1 ) said: “O so-and-so! What 
prevents you from doing what your 
companions told you to do, why do 
you recite this Surah in every 
Rak'ahT He said: “O Messenger 
of Allah! Indeed I love it!” So the 
Messenger of Allah $gj said: “Your 
love for it shall have you admitted 
into Paradise.” (Sahih) 

[Abu ‘Elsa said:] This Haditji is 
Hasan Gharib [Sahih\ from this 
route, as a narration of ‘Ubaidullah 
bin ‘Umar from Thabit Al-Bunanl. 

Mubarak bin Fadalah has 
reported from TTiabit Al-Bunanl, 
from Anas that a man said: “O 
Messenger of Allah! I love this 


-up J-p ULG 

« " s'* o i i o- > o •" A > * 9 ''tl 

if <■ S** fji ±rf if f jtf*' 

i) IS : Jlj UlJ l» t jp lLuIj 

Jj jLiiS/1 ja 
oOGaJl ^ g L1JLS d) ISO 
\\fi • -^>"1 4) I c Lgj I yu 

. I^J LaS 4j I C fS j UJG 

I'' | ^ ^ t ><■ -■tf 

Lgjl ^Sy « o I I 

l^dj 0 1 OU 1 o u I jAj ^1>- 

^ 9 £ , ^ *st'' s ' 0 fr £ 

^^>-1 OJJ— j O' wjj 

l* of 01 l l5T U : Jli 

itO t o ^p 01 ' 

IS !<l)^i Ij® *.JUi 

iuG: Uj it, iiilL; 

11 : J Ui ® ^ ^ o j I o Jla 1^ d) I 

4)1 <J j-0j lJ ! 4)l (J 
. «4t>Jl l^>- up) : 

lUA [^Xsa] ( J ^P 


Aij C-olj /^p ^Op 4)1 jlIp 

dr^ GJJ 

’5°! • J ^ d> 1 

d)p) * lJ LdX-3 D 4)1 jj* oUa 

iJUUai lil!l 



The Virtues Of The Qur'an 


236 


Jljjttl JiUad 


Surah ; Qul Huwa Allahu Ahad ”. So 
he said: “Your love for it shall have 
you admitted into Paradise/’ 

ft)j Yov/Yl^jLJl £&) ^poj! ft je «bjj 

& ^»VV 1 : ^ <ilpj 4 j o'TV;^ 

. ^w>w? ft j-*j Y VY Y /*l : oljj : aJLsas ft .iijU-* 

Comments: 

This Hadith proves that reading two Surah in one Rak‘ah without caring for 
the sequential order is allowed; were it not allowed the Prophet would have 
prohibited it. 

Chapter 12. What Has Been 
Related About Al-Mu ‘awwidhatain 


^j3 £l>* U IwJ U - O Y 

cu Ai^jo J&y&\ 


2902. ‘Uqbah bin ‘Amir Al-JuhanI 
narrated that the Prophet said: 
“Some Aydt have been revealed to 
me the likes of which have not 
been seen: Qul A‘udhu Birabbin- 
Nds until the end of the Surah and 
QulA'udhu Birabbil-Falaq until the 
end of the Surah (, Sahih ) 

[Abu ‘Elsa said:] This Haditji is 
Hasan Sahih. 


\£j£ :j iL ft - YVY 

I > 0 A 1 * I ^ > o ^ 0 s 

I/! 1 <y <y. 


0* of S? 


: jJL>- 


Ai» :Jli ;§§ J*y* O? 1 

" S •* «K 

zM ^ 

iy>] j ft J\ vy. 

■ >>-T Jj. 4 oj 

Juj IL* [ : Jli] 


* 

Jj>- ^ t jJudl 0*1 ^9 J-vii <— >U 

. 4j jJl>- ^1 

Comments: 

Tauhid is the spirit, foundation and base of Islam. These two Surah are the 
Guardians and Protectors of the treasure of Oneness; because the first very 
important principle mentioned in these two Surah is that the only way of 
being protected from a crafty and cunning enemy like Satan is that a person 
should seek the refuge only with his Lord. The second rule mentioned in 
these Surah is about the Attributes of Allah by which a person seeks refuge, 
and these Attributes make the person protected and guarded against the trials 
of devil; and the third highlighted point is about the power of Satan’s struggle 
to make a person go astray. 



The Virtues Of The Qur'an 


237 


jijJui J jUai 


2903. ‘Uqbah bin ‘Amir said: “The 
Messenger of Allah jj| ordered me 
to recite Al-Mu ‘awwidhatain at the 
end of every Salat." (Hasan) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Gharib. 


ja ° : ^L, 

Jv-S J* trtv: c id ) Jib 

Chapter 13. What Has Been 
Related About The Virtue Of 
Reciting the Qur’an 

2904. ‘Aishah narrated that the 
Messenger of Allah said: “The 
one who recites the Qur’an and he 
is proficient with it, then he is with 
the noble and blessed Angels/ 1 1 1 
and the one who recites it” - 
Hisham said: “And it is hard for 
him” — Shu‘bah said: “And it is 
difficult for him, — then he gets 
two rewards.” (Sahlh) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahlh. 

* nh V>~ Jfl t ^ V V . ^ 4 4 j < 1~S I 


j>\ \ZjJ- lL : j£ - T *'T 

‘C^ ^ & b* “rtf’ i J} <j- X 

jilt <1)1 ^ y > I : Jli jt\s- Ji Zis- j* 

. JS Js J jZiydll M 

IJla [:>rf y) Jli] 


. JJ I *ui I j j YoT / \ ! 

Of i ) jT jil I li 

|»LL*j I^y*JlJaJl ijb y\ 

<jt ^ <>: 

4JJ I J (J li ! oJ li aJLjIp t ^ IJLa 

4j ba jTyiJl 1J*J 

Jlj — «e 1 Jaj ^JJlj tejJJl |»IJSJl oJaUI 
- : <JLi Jli - «a11p JbJui - :£lL& 
.«J!J>-1 il jl3 aIIp y*J» 
. ^ y) Jli] 

j>-\j t < ulc - ^ 


. t^^JUaJl ijb ^ I ^3 ^Aj Aj oU XajJs- t 

Comments: 

The believers who are not so well-versed in the reading of the Qur’an, and it 
is hard for them to read it easily and fluently; so they read the Qur’an with 
difficulty, slowly, making a effort, they bear this difficulty happily and joyfully, 
hoping for the reward and righteousness, such people will have extra reward 


[1] “As-Safaratil -Kiramil-Bararah ’ ’ refers to the noble and blessed Angels who journey to the 

people to deliver the message. See Tuhfat Al-Ahwadhl. 


VO* 


V00 ; 



: £d j* 5 


C - J ^ u 


J* Vj j 


The Virtues Of The Qur'an 


238 


JljJiM JiUai 


for their effort and hardship, they should not be disheartened. But it is 
apparent that they will not have the same reward and virtuousness as that of 
those who are well-versed and more knowledgeable, therefore they will be 
honored with the company and friendship of the honored, loyal, obedient and 
well-versed angels; because their contact, relation, love and care for the 
Qur’an is very much, so their reward and recompense is much, too. 


2905. ‘All bin Abl Talib narrated 
that the Messenger of Allah gjg 
said: “Whoever recites the Qur’an 
and memorizes it, making lawful 
what it makes lawful, and unlawful 
what it makes unlawful, Allah will 
admit him to Paradise due to it, 
and grant him intercession for ten 
of his family members who were to 
be consigned to the Fire.” ( Da‘if) 
This Hadlth is Gharib , we do not 
know of it except through this 
route, and its chain is not Sahih. 
Hafs bin Sulaiman (a narrator in 
the chain) is Abu ‘Umar Bazzar 
from AI-Kufah who was graded 
weak in Hadith. 


1J 'jS - 1 ! J> iL>- — Y ^ * 0 

* * 

if <y. If oUlLL 

l/) <y. Of if J>. p-tfL* 

4)1 Jj^j Jli ijli 


aIs^oI ^ j>~j t Jj>-U 

Al*J J-fc 1 ^3 AjULaJ 4 Ajj>xJ 1 Aj AA) I 

.«^1 5 

' y e ^ a' ' 

iJUb ijA Aiyc } ^ 

cs? ^^4 j'j? ir** y} jUILl 


jljiJl pJlXJ {jA J-sAii * > Lf 4 A^jJLLJ I tAj>-La 4j>- f -\ J [lJL>* | J.I % * / 9 ailwl] *. 

ll J f*" • fj ^ jUJ— ^ ^1 ^0 Y ^ *1 I ^ 4 A^-Lp j 

.(LojI) J jlilj (‘* r ^ "S^ljiJl ^ AX«U| 

Comments; ^ v 

The intercession regarding a disbeliever and a polytheist to let them out of 
Hell cannot be granted; the intercession will be granted in favor of sinful 
Muslims and they will come out of the Hell owing to the intercession. 


Chapter 14. What Has Been 
Related About The Virtues Of 
The Qur’an 

2906. Al-Harith Al-A‘war said: “I 
passed by the Masjid when the 
people were absorbed in story- 
telling. So I entered upon ‘All and 
said: ‘O Commander of the 
believers! Do you not see the 
people are becoming engrossed in 


(\t Ai>cJl) (jT jA It 

IIjJl?- : Jil w>- y xi> - Yvn 

lyL>- : Jli {Jf y irf^- 

J>) if jbLUl If olSjJl 

/yH\ (j* 

^ul lili ^ : J^ 



The Virtues Of The Qur'an 


239 


jtjJttl JjUai Jljjl 


story-telling?’ He said: ‘They have 
been consumed with it?’ I said: 
‘Yes.’ He said: ‘As for me, I heard 
the Messenger of Allah jjg saying: 
“Indeed there comes a Fitnah” So I 
said: “What is the way out from it 
O Messenger of Allah?” He said: 
“Allah’s Book. In it is news of what 
happened before you, and 
information about what comes 
after you, and judgment for what 
happens between you. It is the 
Criterion (between right and 
wrong) without jest. Whoever 
among the oppressive abandons it, 
Allah crushes him, and whoever 
seeks guidance from other than it, 
then Allah leaves him to stray. It is 
the firm rope of Allah, it is the 
wise remembrance, it is the straight 
path, and it is the one that the 
desires can not distort, nor can the 
tongues twist it, nor can the 
scholars ever have enough of it, 
and it shall not become dull from 
reciting it much, and the 
amazement of it does not diminish. 
It is the one that when the Jinns 
heard it, they did not hesitate to 
say about it: ‘Verily, we have heard 
a wonderful Recitation (this 
Qur’an)! ‘It guides to the Right 
Path, and we have believed 
therein.’ Whoever speaks according 
to it then he has said the truth, and 
whoever acts according to it he is 
rewarded, and whoever judges by it 
he has judged justly, and whoever 
invites to it then he guides to the 
straight path.” Take this O 
A‘war!’.” (Daif) 

[Abu ‘Elsa said:] This Hadlth is 


ji ,>1111 U :ci£ 

Jij\ : Jli ^ \ 

J L» I : Jll t : cJj 

4^4^13 O Igjj NU \ djJb 

: Jli ?auI J^J>j l> 1$:* Uo : 

„ > * , ^ i „ ^ 

Uo t l* U <U3 <U)1 

4 Jill 4w23 J £>- ^ 

'ijf' J* cjr* 1 ?' 

4 j^jJl 4j^*i<Jl 4)1 

4j N ^jJl 4 

ir* * ‘M* , ij 

i’, oji ijs J* jii; v, £, 

f 3 ! <» t Ai " > >> I - ^ 

I AIIj ^JUl 4 4-ol>tP 

O Cat lit,* c _ s ^- Ow 

^ jii ^ c ££ \ 

Jl Jjla Jl IpS tjjip 

. j^p I l> IaJ*- 

N jp JIS] 

colLl»jj oCjji l y*J>- ^jA N l A3 

. J ULa 



The Virtues Of The Qur'an 


240 


jljJftl JjUad 


Gharib , we do not know of it 
except through the narration of 
Hamzah Az-Zayyat, and in its 
chain there is an unknown person. 

There is also criticism about the 
narrations of Al-Harith. 

j*- 

^ Cji ^ ^ j I A ^ A ^ ^ 4 £ V* *l_ £ V V / £ ! 4j^«J I ^ j *. i ^ ^ y*. J i o I jjj t ^ 

t I Jl! l) 1 y \j (W j \ \ -Lo^" I ) ji} I yj 4*j Ij i jyf' V I I 

. J y^A << yb J 4j j jp Si i OjUJi ^ (rrro; c 

Comments: 

This is without a doubt a very comprehensive Hadlth regarding the 
significance and virtues of the Qur’an, regarding its merit and status, its 
importance and need; and the Qur’an is defined with the exact qualities and 
merits mentioned in this Hadlth t, but this narration is not authentic due to the 
defect in its chain. 


Chapter 15. What Has Been 
Related About Teaching The 
Qur’an 


jt-jLu jji *l>- U w- >\j - Oo 

Oo ^Ji) jVji\ 


2907. Abu ‘Abdur-Rahman 
narrated from ‘Utlunan bin ‘Affan 
that the Messenger of Allah 
said: “The best of you is he who 
learns the Qur’an and teaches it.” 
Abu ‘Abdur-Rahman said: “So that 
is why I sit at this seat of mine.” 
And he taught the Qur’an during 
the time of ‘Ufhman until Al-Hajjaj 
bin Yusuf came. (, Sahih ) 

[Abu ‘Elsa said:] This Hadlth is: 
Hasan Sahih. 


:o*>Cp LSj£ - Y W 


> s* 


^ <uilp UCjI lijb jj! 

^ ^ J C' O' > ' 8 ' a s * # y X 

v J Ju>tJ OwL^P : Jb t Ju jA 

oUp jj oUip I jIp j* 

|Jlii ^ 3l| J Ol 

IllJi : (( lilpj oTyih 

J OlyUI ^*1 pj tlJu <^JJ! 

. O^JLP Obj 

. ^XyPy^P IJ-A [ : <JlS] 


o*YV:^ jljiJl i oi jd\ JjL^ 

. VT : t^ywJLiaJl I JC — «/» ^ j <o 

Comments: " 


The Qur’an is the Speech of Allah, and Allah’s Speech has superiority over 
the speech of humans just as the Creator has superiority and excellence over 
His creation; therefore learning and teaching is better and more virtuous than 
all other good and virtuous deeds. 



The Virtues Of The Qur'an 


241 


jfyifl JjUai 


2908. ‘Uthman [bin ‘Affan] 
narrated that the Messenger of 
Allah m said: “The best of you - 
or the most virtuous of you - is he 
who learns the Qur’an and teaches 
it.” (, Sahih ) 

This Hadith is Hasan Sahih . This 
is how ‘Abdur-Rahman bin Mahdl 
and others reported it from Sufyan 
Ath-Thawrl: “From ‘Alqamah, 
from Marthad, from Abu ‘Abdur- 
Rahman, from ‘Uthman from the 
Prophet sg§.” And Sufyan did not 
mention “from Sa‘d bin ‘Ubaidah” 
in it. Yahya bin Sa‘eed Al-Qattan 
reported this Hadith, from Sufyan 
and Shu‘bah, from ‘Alqamah bin 
Marthad, from Sa‘d bin ‘Ubaidah, 
from Abu ‘Abdur-Rahman, from 
‘Uthman, from the Prophet jg. 

(Another chain of narration) 

Muhammad bin Bash-shar said: 
“Sufyan’s companions did not 
mention in it from Sufyan: ‘From 
Sa‘d bin ‘Ubaidah.’” Muhammad 
bin Bash-shar said: “And it is more 
correct.” 

[Abu ‘Elsa said:] Shu‘bah added 
“Sa‘d bin ‘Ubaidah” to the chain of 
this Hadith, and it appears that the 
narration of Sufyan is more 
appropriate. 

‘All bin ‘Abdullah said: “Yahya 
bin Sa‘eed said: ‘No one is equal to 
Shu‘bah to me, but when Sufyan 
contraditcs him, then take the 
saying of Sufyan.”’ 

[Abu ‘Elsa said:] I heard ‘Ammar 
mentioning that Wakl‘ said: 
“Shu‘bah said: ‘Sufyan has a better 
memory than me, there is nothing 


jl ijiH GiSi - Y^ * A 

^ <coJalp jjp jli\ ^ j-JLj 

If *lp 

: 2^ <J li : Jli [jLdP ^>] 

. K<uJLpJ b\ji\ {j* p^JLdSl J I 

s s , " ■> 1 * * * s ' 1 ' I ' ' 

S O Jj>- |J_& 

if frh jfj «S5 is^~^ >J f 

if Jt ^1p if dtiu* 

‘Wz if o&s- JP jIp ^J\ 

. oJ*»P iA*ii if* ^ *\j S ')i O 

IT* Jij 

<C*Jiip ^jp t (J Jl>*J t 

oIp ^1 i sjTp yi If <■ pr* 

lip-l :jll; £ iPJ iui & 

' s 'sO * s ' s' } o ># Os 

<J IS i j (J LjL» J^P 

„ > o s ° s >sZ' s'* ' > 0 > * ' > 

<\*JK**> 6^3 ^ 1 JjsA J C 

4^ilp JjP t (j ^jP 

^ (Ji 0* 

oUlp t 

‘ji JUj>v4 

« . ^ 

.oJlIp ^ jp : 

i »■'? ' ^ ' \ “i ' * 0 ^ ^ i — 

. I jLj ^ -^4>^a Jli 

Si j [ : ^ < M , ; p jjt Ji5] 

t o J u*p ppi.Jj'xJl IJla 

. I (j Lii- 

oJ ^ ^ & & & Jii 



The Virtues Of The Qur'an 


242 


Jtjjtfl JiWad 


that Sufyan narrated to me from 
anyone, and then I later asked him 
about it, except that I found it just 
as he had narrated it to me.’” 
There are narrations on this topic 
from ‘All and Sa‘d. 


h: 


oljjj 4 j jLL* 


a* 


lilj c Jj>- I U : Ju*l^ 

<Jyi> oLuL>» 4^] Ip- 

^SJb j iis* IjI yf J15] 

ii/LM o&i : SJLi Jli [: Jli] y 

f if L »j 

. f y > L5 ^ j. 

• J 

o*YA:^ (. Ua» I t ^jUtJI 4^-y-lj 


cs^ 0^ ^ 4 ^ p 


l y*_Jj (J ji ■& 4j <L*J* j j LL- 


a* a* ^ 

. ±*^> j [ Y ^ ^ : y \j] 


2909, ‘All bin Abl Talib narrated 
that the Messenger of Allah jSg 
said: “The best of you is he who 
learns the Qur’an and teaches it.” 
(Sahih) 

[Abu ‘Elsa said:] We do not know 
this to be a Hadltjt of ‘All from the 
Prophet ll|, except through the 
narration of ‘Abdur-Rahman bin 
Ishaq. 


a- m*: c VJ 


^\'J\ & U^f :&£ t£U - YV^ 

if <y. iy^A ff if Cfi 

lA c/. iJf if <y> o\^Jci\ 
* •* "■ 

y> pS Af * : ||§ & l J j Jli : Jli 
. «<wIpj jT^aJI 

43 j*j N yl JU] 


I jJ Ij t ^ 0 V / ^ ." 1 y 41) I JLP 

. 4J Jj*> Lki ^yLwdl A>«J \j 


b oJULw-j 4j iUj y JL?-ljJljLP 


Chapter 16. What Has Been 
Related Regarding Reciting A 
Letter Of the Qur’an And The 
Reward For That 

2910. Muhammad bin Ka‘b Al- 
Qurazi said: “I heard ‘Abdullah bin 
Mas‘ud saying: ‘The Messenger of 
Allah m said: “[Whoever recites a 
letter] from Allah’s Book, then he 
receives the reward for it, and the 
reward of ten the like of it. I do not 


I 'ji j* A* £l>- U - (M 
On Ju*d» fi\ # 4J U jl>l y U> 

OUli y JZ y\ 

wW>t>s : <J li ‘•yy y ' — J y ^ yP 

y 4JJ 1 Ay ! Jyj y I 

- + 

t ^ ^ ^ ^ 

'y (>*] # 4>' J <Jb : Jjaj 3j^1wo 



The Virtues Of The Qur'an 


243 


jljjQI JjUaib 


say that Alif Lam Mlm is a letter, 
but Alif is a letter, Lam is a letter, 
and Mim is a letter.” (Hasan) 

[Abu ‘Elsa siad]: This Hadlth is 
Hasan Sahlh Gharlb from this 
route. I heard Qutaibah bin Sa‘eed 
saying: “It has reached me that 
Muhammad bin Ka‘b Al-QurazI 
was born during the life of the 
Prophet |g.” This Hadlth was 
reported through routes other than 
this from Ibn Mas‘ud, it was 
reported by Abu Al-Ahwas from 
‘Abdullah bin Mas‘ud, and some of 
them reported it in Marfu‘ form, 
while some of them reported it in 
Mawquf form from Ibn Mas‘ud. 
Muhammad bin Ka‘b Al-Qurazfs 
Kunyah is Abu Hamzah. 


14 c&j p J 4 *3 ifj&f 






i • . » ^ M 1 v o * r * 

jj | IJjfc t OyP 

h ij i ^-w_Lt • (J t jyl 

* - 

^ tijjiJ 3H <_s* 


2 I vIaJ Jj>d I 

C <bl wLp ^^P V I I oljj 

», x » > a >'•' 0 > > o- - 

*** 33 ‘ 


^ TV^ oTU/^ : ^jjUI ^ [jj— 9 - oL**]] : 

. 0 jtS JUh I j4» j 4j j Llj 

Comments: 

This Hadlth, informs that whoever recites the Qur’an out of sincerity, each 
alphabetic letter will be regarded as one good deed, which is equal to ten 
good deeds in reward and recompense; and as for the reward of reciting the 
Qur’an it is not necessary to be recited with the full understanding of its 
meaning and message, because the Individual Letters (Huruf Al-Muqatta ( at) 
[like: Alif, Lam, Mlm] are recited without an understanding of the meanings. 
For more related to this, see the Tafslr of Ibn Kathlr; Surat Al-Baqarah. 


Chapter 17, The Worshippers 
Shall Not Draw Nearer To 
Allah With Similar To What 
Came From Him 

2911. Zaid bin Artah narrated 
from Abu Umamah, that the 
Prophet said: “Allah does not 
listen to anything more virtuous 
from the worshipper than the two 
Rak'ahs of Salat he performs. And 
the righteousness spreads over the 
head of the worshipper as long as 


U] - (W ^>ocJ I) 

(w [<u* gy*- U Jlw <ul ^3 1 

\^a ^ Juif l&U - nu 

J* 445 If ^ y\ 

tsUsji jj 

4)1 ijSI U» : U I 

fi ? 0 s s 9% * 

jjj <> J-iil 



The Virtues Of The Qur'an 


244 


Jljill JjUai 


he remains in his Salat. And the 
worshippers shall not draw nearer 
to Allah, Mighty and Sublime is 
He, with similar to what came from 
Him.” (DaiJ) 

Abu An-Nadr said: “Meaning the 
Qur’an.” This Haditji has been 
reported from Zaid bin Artah from 
Jubair bin Nufair from the Prophet 
3§t in Mursal form. 


t ^ U wL*Jl ^ P J 


^ 

• (l4 ^ £>• 


.* 1 I Jli 

yp t o ijp ^ i yj yp ij-A 


if!- 4 j ^ -tail yj p-Jrla ^yl yp Y A A /o ; 1 <u>- y>- ly j^u 

. ^y N I jii> ly ^y 1 yj \ 


2912* Jubair bin Nufair narrated 
that the Prophet £j| said: “You 
shall not return to Allah with what 
is more virtuous that what came 
from Him.” Meaning the Qur’an. 
(Daif) 

[Abu ‘Elsa said:] This Hadlth is 
Gharib , we do not know of it 
except through this route. Bakr bin 
Khunais was criticized by Ibn Al- 
Mubarak and he later abandoned 
him. 


y iui - YMY 

yp y> yoJ>- ^Jl >X*P 

j. <j* “roUJ' <y. <y ‘«bi~ 
*£l Jli : Jli j2 J, IjZ. tSU»jf 
U-* jii y (*-&!" 

N 4-> \1 a y) Jli] 

i i ^ . jfjli & is « > r 

> * * 

.0 Jl Jl'ij JjtUJl ,vi «j lls5 


yjl y* OTA : ^ t J~*-l yJl ^y iyb yjl o- yPly [a 3L- 

Jib £*j yAj \j 0 0 0 I \ : ^S\^J\ 4jL*?yy aj 

-Up ib* -UA bx JL>«JJy w^lbp y^l yA Ajyb^* # ^yUl A^jlyy *& l>**p 

. <CP ^yl ^ily t J 15 <ti <uilyy <>*J>W?y £ £ ^ / Y ! ^5L>Jl 


Comments: 

The Qur’an is the Speech of Allah and the prayer is the best of all forms of 
worship, the virtues of the prayer becomes increasingly more virtuous as the 
Qur’an is recited in it, and it becomes a means of being nearer to Allah 
Almighty. 



The Virtues Of The Qur'an 


245 


jijJill JJLoj 


Chapter 18. indeed, The One 
Who Does Not Have The Qur’an 
Inside Him (His Heart), Is Like 
The Ruined House’ 


’ [y>ii oT>Jl ^ 4i> 

(u ^>Jl) 


2913. Ibn ‘Abbas narrated that the 
Messenger of Allah #| said: 
“Indeed, the one who does not have 
the Qur’an inside him (his heart), is 
like the ruined house.” (Da*if) 

This Haditji is Hasan Sahih. 


ll; Jj>- : i — TMf 

tin (1^ 

• Ms J Jii ^ J li ^ 

* ^ ^ 

. ft ^ i cJLi 15 


<C 3 li 4 j \ YYt / ^ ^ 


. t — .«.■! <Ai*“ 1 kXA 


Comments: 


• (^> jij) jJ 


He who does not know any part of the Qur’an, his heart is empty of goodness, 
blessings and spirituality; because the inhabitation of the heart with life, 
beauty and freshness is with Iman and the Qur’an, the same way as the 
inhabitation of a house is with its dwellers and its beauty and adornment is 
because of the household things in it. 


2914. ‘Abdullah bin ‘Amr narrated 
that the Prophet jg said: “It shall 
be said - meaning to the one who 
memorized the Qur’an - ‘Recite, 
and rise up, recite (melodiously) as 
you would recite in the world. For 
indeed your rank shall be at the 
last Ayah you recited.’” (Hasan) 
[Abu ‘Elsa said:] This Haditji is 
Hasan Sahih . 


Lj«a 5- : — Y M i 

' K °. > o ^ oS. i ' 'U 
t JU^ JJ I J t I JJ I 

«» ^ 

j* ‘jj Cj* i_r! («r?^ ‘if 

JUJ» :Jli ^ ^ jjZJ- Jl jil 

^ Ifo - 


J JU t 111 jJ I 


C5® 


^i5 


# „ * s ' 

t Jjj] I t ^ jb I A 


l>- IJla [ : ^5 »,.jp ^j1 JIS] 


[ 


W<\ 


t: C 


t j L?- ^ I 


aj ^ I (j 


!>* 


Comments: 


. tv A * . L A>- La I -LA 0 0 1 / \ . I 


This Haditji speaks of the significance of a person who knows the Qur’an by 
heart, as he normally reads it most frequently and slowly; as much as the 
portion of the Qur’an that he knows by heart according to that extent he will 



The Virtues Of The Qur'an 246 


J 5Uai 


be asked to recite it, following its recital rules, and he will be ascending in 
degrees of Paradise. 


2915. Abu Hurairah narrated that 
the Prophet jjH said: “The one who 
memorized the Qur’an shall come 
on the Day of Judgement and (the 
reward for reciting the Qur’an) [1] 
says: ‘O Lord! Decorate him.’ So 
he is donned with a crown of 
nobility. Then it says: ‘O Lord! 
Give him more!’ So he is donned 
with a suit of nobility. Then it says: 
‘O Lord! Be pleased with him.’ So 
He is pleased with him and says: 
‘Recite and rise up, and be 
increased in reward with every 
Ayah’” (Hasan) 

[Abu ‘Elsa said:] This Hadith is 
Hasan [Sahlh]. 

(Another chain) from Abu 
Hurairah with similar, but he did 
not narrate it in Marju ' form. 

[Abu ‘Elsa said:] This is more 
correct to us than the narration of 
‘Abdus-Samad from Shu‘bah (no. 
2915). 

(Another chain) with similar in 
meaning. 


£1p ^ >SJ - YMo 

jJp s Xw aJl Jup &X>- : Jl 

;Jli ^p\ je. I'j'j* 

Lj ! (J <a llfiJ 1 o! 1 

Ij : J jAi <. <L» I 1 aL- ! ^ ^ 

: J jij ca^^SsJI <L>- j 

:[i)] JlS5 i AlP ! >— -> j Ij 

. «al^>- ajT J5o ^Ijjj Ijii 

JLj^ iii jis] 

>9 > 6 ^ J' , . >9 X 

JLoJJ^s UJ~b- : jbwJ Uj~b- 

i^p ^ Ip jp 0-b- : 

• L5i" ' if 1 ^ 

liLp I iij^j [ : jft J15] 

. V,P JlwaJi j3p ^Ju>- 

> 9 ^ ^ > . >9 > i J- > .-£« . 

JajP Uj-b- : Lwj ’y sJLo^x^ w-b- 

. o i ii* 


-uiijj j 4j ^-b- /y> o oT / ^ : p.S'UJl ^ y^\ j 

. I 4j Lv? i ^jA t V \ / X . 1 6 1 3J3 I 

Comments: 

It is proven from this Hadith that he who knows the Qur’an by heart will get 
beauty and astonishing adornment, high ranks, an increase in the good deeds, 
also he will achieve the everlasting pleasure of Allah Almighty. 


^ This is in accord with the various versions, among which the authorities after it, and he 
considers it more correct, and it was narrated like that by Ahmad (2:471), and in it, the 
wording is that it is said about him. 



The Virtues Of The Qur'an 


247 


jijJui JiUafl 


Chapter 19. ‘I Have Not Seen A 
Sin Worse Than A Surah 
Which A Man Learned And 
Then Forgot’ 


( \ ^ I) [ J t>-J Ig-Jj I 


2916. Al-Muttalib bin 'Abdullah 
bin Hantab narrated from Anas bin 
Malik that the Messenger of Allah 
said: "The rewards for my 
Ummah were displayed before me, 
even (the reward for) the dust that 
a man comes out of the Masjid 
with. The sins of my Ummah were 
displayed before me, and I have 
not seen a sin worse than a Surah 
or Ayah of the Qur’an which a man 
learned and then forgot.” ( Da‘if) 

[Abu 'Elsa said:] This Hadlth is 
Gharlb , we do not know of it 
except through this route. I 
mentioned it to Muhammad bin 
Isma'Il, and he did not know it and 
considered it Ghanb. Muhammad 
said: "I do not know of Al-Muttalib 
bin 'Abdullah bin Hantab hearing 
from any one of the Companions 
of the Prophet except for his 
saying: 'Someone who attended a 
Khutbah of the Prophet 
narrated to me.”’ 

And I heard 'Abdullah bin ‘Abdur- 
Rahinan saying: "We do not know 
of Al-Muttalib hearing from any 
one of the Companions of the 
Prophet sg§.” 'Abdullah said: "All 
bin Al-Madlnl rejected the idea that 
Al-Muttalib heard from Anas.” 


jajJdi JuP JuP \ 

41) ! .XP \ ^jp 

<J Jli : JIS wilJU ^^1 ^jp <. ^ Jal>- 

^ > * 

ZJ* 

t \ {j* J oIJiaJI 

4 ^ ^Jp JLp jP j 

p J*-J £' J 1 'oi iJJ~* <lr? 


V i,> lli [:^ pf JU] 

aj [ : Jli] 5P3JI ill -j* VI 

. 4 j \j A3 

4ub I Jlp jP I Nj : jJLAi J li 

I 1 Ip i \s I 

sii pi p; SJjS Vi $§ ^1 

ai P 4l£» [ : Jli] »^JI 

( j*a lpUJ*< N : J jJL 

: 4ub I pp Jli . Jl>-I 
I <l)^5o <jl ^ ^yp jio I J 

'cr^ Is? 


£ ”1 ) : ^ * j L* to*>L<aJl tijb Jj] [t—fl. n . / ? o^L^j] : 

4UljLp t, . 11a ^ 1 4 I ^w i ^jjl , »:5' 4j ^alA^Jli^P 

Jliii ) X ^\V ! ^ 1 4^kj dJUi J 0 J*pj (Jj j L?xJ 1 Jli l^S I 4 J N 

4J J ^ Jb-1 Jl ^ 4j>-^-li Axlp ^jjl Jjjp " ^*v/^:c^i]l ^ iaiUJl 



The Virtues Of The Qur'an 


248 


jijjtti jiU&d Jji^i 


A^S 0 ! ^ tAjJ^Jj (jl jjiJ 1 ^3 »2*Jl Ax*J>- 1 ^jj JCS- *• — 4^-s^ 5 -Lfcl*£ 

* tS 1 J A3 1 *J 

Comments: 

Although this Hadith is not authentic, yet forgetting the Words of Allah 
intentionally and neglectfully, turning away from the blessed and virtuous 
Speech of Allah is a very disliked act. 


Chapter 20. ‘Whoever Recites 
the Qur’an, Then Let Him Ask 
Allah By It’ 

2917. Al-Hasan narrated that 
‘Imran bin Husain passed by a 
reciter reciting then he began 
begging. So he (Tmran) said: 
‘Indeed we are from Allah and to 
Him shall we return.’ Then he said: 
‘I heard the Messenger of Allah 
saying: ‘Whoever recites the 
Qur’an, then let him ask Allah by it. 
For indeed there will come a 
people, who will recite the Qur’an, 
asking from the people because of 
it.’” (Hasan) 

Mahmud said: “This is 

Khaithamah (a narrator in the 
chain) Al-Basri, the one that Jabir 
Al-Ju‘fl reported from. It is not 
Khaithamah bin ‘Abdur-Rahman.” 

[Abu ‘Elsa said:] This Hadith, is Hasan 
and this Khaithamah is from Al- 
Basrah, and his Kunyah is Abu Nasr. 
He reported narrations from Anas bin 
Malik, and Jabir Al-Ju‘f! reported 
from this Khaithamah as well. 


jT - (T * 

(Y* [ jtldi 

- YMV 

i ^ I (1) : »Lo->- 1 1 

li JLh \jb Aji 

0 >>)) ’ ^ : jii 

fljil AjU Aj Ai)l tj (1)1 jjljl 

. Aj (1)^JL-aJ jl jill (1) j I jJb 

Ij-Aj i 3 

liJJ 

1 e 6 t i fl ~ 

lj-A [ : j*} JIS] 

. : |4 ->> « . - * ^ 

vX3 > Li 1 x2-> j 

iiJj dUU ^ <>* cijj 

. LA>1 1^-* tlr^" ^5*^1 


<■ .&. » > j > 0 Aj <_£^ujj! -LoJ>- 1 ^ 1 JP £T ^ / £ : ~U->- 1 A>- J>~ Ij ^ J?%i 

. jJ'j AT * : ^ tijb otv/t:^5UJlj jl^p jlxp jla! ^ 

Comments: 

The Qur’an is the Words spoken by Allah; it should be recited for the sake of 
Allah’s pleasure, one should only beg of Allah alone. Reciting the Qur’an just 



The Virtues Of The Qur'an 


249 


jijiii jiUi 


for the sake of amusing people and to make it a means of begging of people 
is incorrect, because thus it will be a test and create corruption in matters of 
spirituality. 


2918. Suhaib narrated that the 
Messenger of Allah £§ said: “He 
does not believe in the Qur’an who 
makes lawful what it prohibits.” 

[Abu ‘Eisa said:] This chain for 
this Haditjt is not that strong. Wakf 
was contradicted in his narration. 
Muhammad said: “There is no 
harm in (taking) the narrations of 
Abu Farwah Yazld bin Sinan Ar- 
Rahawi, except what his son 
Muhammad reported from him, for 
he reported Munkar narrations 
from him.” 

[Abu ‘Elsa said:] Muhammad bin 
Sinan reported this Hadith, from his 
father, and added in this chain: 
“From Mujahid, from Sa‘eed bin 
Al-Musayyab, from Suhaib.” And 
no one corroborated Muhammad 
bin Yazid in his narration, and he 
is weak. Abu Al-Mubarak is an 
unknown narrator. 


Jujj o j jj I lij Jl>- : *. I I 

*. j ii jp j t ^ i ^ o i 

jl ^ aJLj U® : au I J Jli 

. ^4^ojL>c^o I 

jJ\ Jli] 

. oljj fb ^5j l! -X3J .lllJb 

. > 0 > * '' o' f £ ' t | C 

ff °jf J cj U j 

ol 'z\jj Sfl Ij o-Aj>o j; j LijJ I 

- " a- - tf - > 

. U^i AJP jl AjU AlP 

if y) cH5] 

l-Lft fb I 1*1-* A-o I ^jP 

4 1 I 4 L>t/0 ^jp $ I 

7" >*■'> > '\'J M" a- J » - 

Aiji 4>! if 

tj^rj 4b 


Aj if ^ ^ 0 * ; ^ 4 OTV / \ ^ Aj>~ >>- Ij [*— ft; . * ■, <? 

^>-1 0l^>» f -l*^**^ (J jj Ij : 0l^>» 

.vr^o ; c t n/A:^ii 

Comments: 

The demand of acknowledging the Qur’an as Words of Allah is that its 
prohibitions must not be committed; and he who carelessly violates its 
prohibition, this is a proof that his Iman in the Qur’an is false; and if he 
considers the prohibition of the Qur’an as lawful, then this is a proof that he 
does not believe it as the Words of Allah Almighty. 


2919. ‘Uqbah bin ‘Amir narrated 
that the Messenger of Allah ^ 
said: “The one who recites the 
Qur’an aloud is like the one who 


LjL>- : A9^P I — Y ^ ^ 

if if. jr^. if if. 



The Virtues Of The Qur'an 


250 


ft - ; 

jVJlM jiLoi 


gives charity publicly, and the one 
who recites the Qur’an quietly is 
like the one who gives charity 
secretly.” (Hasan) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Gharib. The meaning of this 
Hadith is that the one who is quiet 
with his recitation of the Qur’an is 
better than the one who is loud 
with his recitation of the Qur’an, 
because secret charity is more 
virtuous according to the people of 
knowledge than public charity. The 
meaning of this, according to the 
people of knowledge, is only for 
the sake of keeping a man safe 
from arrogance, because it is not 
feared that the one who does his 
deeds in secret would suffer from 
arrogance, as it is feared he would 
when doing so publicly. 


J*. h* f ^}^- 

:<Jli jaM* ji aIop If 

o’ ** 

oT jiUj : JjJL> <ul J j 

JlS’ Jlj <3Ju2aJb 

^ lli y\ JlS] 

J1 C-oJc>J 1 lj-A . i^jf 

1 <1)1 jaJ! llYfj 
p_L*Jl jJLl JUjP Jujail ^JUl <3JU? oT^JaJl 

JUjP IJla A3jLs^ 

oSl JA Ja\j f jJjl JaI 

La aJlP k^Jli-o ^ 

o''" * • ' > 

.Zjy^k]\ <iLp oUo 


tJJJ) ^ ari^iJL jj\ as>- f\j fcS 

aI jjj a^P j ^LuJl -UP Uj * ^ ji J**M ki-Jb. ^ ^rrr: c 

a fS Xfi>\ f> OjJbJll J c t Q A ! ^ t ij L>- A5x>s-si?j <> a y* f fS f f- f 0 L^L^» 

.a ooo \\ jcp 

Comments: 

If recitation aloud and giving of charity openly poses the danger of doing so for 
the sake of showing off or for pride, then it is better to perform these deeds 
secretly; where there is no risk of showing off and it is rather a source of urging 
others for it, performing it then publicly is better. The risk of showing off or 
having pride is involved in both the obligatory and voluntary charity. 


Chapter 21. Reciting Surah 
Bani Israel And Az-Zumar Prior 
To Sleeping 

2920* ‘Aishah narrated: “The 
Prophet 3 || would not sleep until 
he recited Surat Bani Isra ’ll and Az- 
Zumar T (Hasan) 


[ . . . . plJl j jjfl 

(r\ 

: ^Obl-up f — Y ^Y * 

cJli : JlS ajLJ f' -Uj f 
^ IjA f ^ o\S : p 



The Virtues Of The Qur'an 


251 


jijjttl JJUai L_il^ji 


[Abu ‘Elsa said:] This Hadith is 
Hasan Gharib. Abu Lubabah (a 
narrator in the chain) is a Shaikh 
from Al-Basrah, Hammad bin Zaid 
reported other narrations from 
him, and it is said that his name is 
Marwan. Muhammad bin Isma‘Il 
reported that to us in Kitab At- 
Tarikh. 


^ lii JIS] 

" •; t . - *t\ S xA * ' 

AvP -Xs UJ jj I j , 

. * * » I I S > ^ .t", > « 

. I (J Ujj yS' JjJ ^ Uj>- 

^3 UL o j ^ ctil jj Lo Jj>- . ( 1 ) Ij jA 

. 1 * — j liS” 


^ t ^L^aJl) Y Tt V. ^ i \ ^ /£ ’. ^LJl a>- I j a^Lw*|] 


aj -Lij ^ i V £ / Y ; UJ Ij A /"l : I j (^j . . . I j ja l> 

jix] I ^3 I (J j3 j t I I <1)1 J jA jA 4 jLJ jjI ^ \ \ *1 Y* . ^ ^ 


. mr:o t rv Y/V:^l 


2921. ‘Irbad bin Sariyah narrated 
that the Prophet would recite 
the MusabbihaP^ before sleep and 
say: “Indeed there is an Ayah in 
them that is better than one 
thousand Ayat” (Hasan) 

[Abu ‘Elsa said:] This Hadlth, is 
Hasan Gharib . 


tfui : ^ l&U - Y^T ^ 

* t , o o ( ^ ; o ^ y 

tj!iL 4)1 

Stl tfsr^ ^ K. J ^ 

: [j] Jijj j! o I 13^ (1)15 

. ®4jT c-Jl ^jA yj>~ AjT ^3 d)p) 


. I-xa [ : JIS] 

^ o«oV:q -Xxp Jji» L« *— j 1 Ij to t^jl^ jjI 

t Y* ^ \ /r . I jJaiJ ^ ^4 j>-\ (jJ Jb 4 J ^ Y A / £ 1 wXXP ^L*«**J Ij Aj A*4j 


Comments: <- 

The Messenger of Allah would recite various Surah prior to sleep, sometimes 
all the routine Surah and sometimes some of them; therefore the narrations 
are not contradictory. 

Chapter 22. Regarding The S£ljS jjai i] : - (YY ^Ji) 

Virtues Of Reciting The End of " * r * - > 

Surat Al-Hashr (rr ^ ^ /H 


2922. Ma‘qil bin Yasar narrated - Y^YY 


Those that begins with ‘Sabbih (Glorified is) or a form of it in them. “They are seven: 
Subhan Alladhi Asra, Al-Hadld , Al-Hashr , As-Saff , Al-Jumu'ah , At-Taghabun , and /!/- 
A ‘la.’ } (Tuhfat Al-Ahwadhi ). 



The Virtues Of The Qur'an 


252 


jijjtfl JiUai 


that the Prophet jg said: 
“Whoever says three times when he 
gets up in the morning: ‘A'udku 
Billahis-SamV Al-Allm Min Ash- 
Shaitanir-Rajlm ’ and he recites 
three Ayat from the end of Surat 
Al-Hashr - Allah appoints seventy- 
thousand angels who say Salat 
upon him until the evening. If he 
dies on that day, he dies a martyr, 
and whoever says them when he 
reaches the evening, he holds the 
same status. ” «**) 

[Abu ‘Elsa said:] This Hadlth, is 
Hasan Gharfb , we do not know of 
it except through this route. 


0U4 L jJU tijJ- 1^-t y\ 

( ’ji y\ 

:JIj "if- 
4iU if I :oly> •Jr’T 

4j f\ ijA 

#> s ' S , ' 5 > 


^ ' 


ola kilii ^ ola ojj 

. ® I (j IS' jww ^ ^ 
IJl* J15] 

. ^ If ^ f> N 


jlSL>* ^ 4j Y "l / 0 1 1 [ uu* 

. 0-jjL>J1 IJL$j 4jl C-Jj pJj <dai>- 4^>- 

Comments: 

The Last three Verses of Surat Al-Hashr are about the Majestic Attributes 
and Irresistible Power of Allah Almighty, so the recitation of these Verses is 
virtuous; but the narration is not authentic. 


Chapter 23. What Has Been 
Related About How The 
Prophet jig Recited 


pI>- Lo c-jU - (TV* 

(rr s*ljS 


2923. Ya‘la bin Mamlak narrated 
that he asked Umm Salamah, the 
wife of the Prophet ig, about the 
recitation of the Prophet |g and 
his Salat. She said: “What can you 
do compared to his Saldtl He 
would pray and then sleep as long 
as he had prayed. Then he would 
pray as long as he had slept. Then 
he slept as long as he had prayed 
until the morning.’ Then she 
described his recitation. So she 
described his recitation as word by 
word.” (Hasan) 


If SJi\ i£U :tp - nrr 

If t &ii J\ 4ii £f J> 4i\ jf 
4-dLa ^ \ J U a 4j I i 

3§| Spl^i #| 

f la icJlii 

la jji ^ls Ai f la jji 

CsIaj <. £f2j 

lili 


15 0 jZ+JL* op! 



The Virtues Of The Qur'an 

[Abu 'Elsa said:] This Hadith, is 
Hasan Sahih Gharib. We do not 
know of it except as a narration of 
LaiUi bin Sa‘d, from Ibn Abi 
Mulaikah, from Ya'la bin Mamlak, 
from Umm Salamah. 

Ibn Juraij reported this Hadith 
from Ibn Abi Mulaikah, from 
Umm Salamah, that the Prophet 
would separate (word from 
word in) his recitation, and the 
narration, of Al-Laith is more 
correct. 


253 


obJttl O'jH* 


ir~>- 1-La [ : ji 1 Jli] 

-jA 'y i yu 'y 

J>. if if J>) 

if ^ cTl' (5JJ Aij 

01 : — p t4 — SCJ-a 

■ <c£l^a L)15 


tSfrlyjJI u^L5 >b t jJ I ojta ^ I f-\ j j>%j 

aaj j kiLL^o ^l*-> ^ U OA ! ^ c <^jf~ y I Aj y Cl~-UI y 

. Y^YV ! t, Jeu\ j I ap~ y j Vjp i f_ N aLJL^o OL^*- at'* I 

Comments: 

The Prophet would perform the night prayer in various forms, in order to 
make it easy and light for those who would follow him in the night prayer. 
They might follow whatever way they like. He would recite slowly and word 
for word, each word and letter would be heard and understood. 


2924. 'Abdullah bin Abi Qais [a 
man from Al-Basrah] narrated: “I 
asked 'Aishah about the Witr of the 
Messenger of Allah H, how would 
he perform Witr, was it during the 
first part of the night or the end of 
it? She said: 'All of that. 
Sometimes he would perform Witr 
during the first part of the night, 
and sometimes he would perform 
Witr during the end of it.’ So I said: 
'All praise is due to Allah who 
made the matter accommodating.’ 
I said: 'How was his recitation, was 
he quite with his recitation or 
loud?’ She said: 'He would do all 
of that. Sometimes he would recite 
quietly and sometimes aloud.’ I 
said: 'All praise is due to Allah 
who made the matter 


If Jjiii :*& i£U. - Y<m 

1 f' 5^ ^ ff if ajj V*a 

if Zij[* cjii :Jli j4-j f] 

Jjl if ^yy 015 yj 

015 As JlJi J5 j* j\ jin 

Jji ^ $$ us e^: 

^ ^ * Q ' 0 > ° — 

Jp 0 >- < 54 ^ ^ *. C-Juis if 

0151 <b*I^S Ool5 <L5 ! C— Ida . Hi* 

[As] dlJi J5 :JLJli V+YjAi 

t ffr LAjjj c j*a\ IAjj olS” Ji t 

0^° ^ ^ ^ , J ' 9 * 9 ' 

JJL>' ! C-JLaa !<Jli 

o 15 : (J li . 

flL; 01 JuJlj 0151 YiliAJl 



The Virtues Of The Qur'an 


254 


JjUai Ldyil 


accommodating. He said: T said: 
‘How would he deal with sexual 
impurity? Would he perform Ghusl 
prior to sleeping or would he sleep 
prior to Ghusl ?’ She said: ‘He 
would do all of that. Sometimes he 
would perform Ghusl then sleep, 
and sometimes he would perform 
Wudu‘ and then sleep.’ I said: ‘All 
praise is due to Allah who made 
the matter accommodating.’” 
(Sahih) 

[Abu ‘Elsa said:] This Haditjt is 
Hasan Ghanb from this route. 


jii; jis Ai ^ ^ 

: cJi . ^ t ^ JuL*zp ! Ujj 

<Jli] 

. I j-A V o 


i ... <1 1 J 1 ^ y j\j>- Li 


Comments: 





.A, 4^3 ^ r*v:^ 


The night prayer of the Prophet, which is called Witr prayer too, he 
performed it in all parts of the night, in the beginning, middle and in the end; 
and he would normally sleep after the night prayer except during the 
month of Ramadan, he would then get up for the morning prayer. As for the 
last days of his life, he would perform the night prayer in the last part of the 
ni g ht - , * , ^ 

Chapter 24. mich Man WiU J£j VI] (U ^J\) 

Bring Me To His People To 
Convey The Speech Of My Lord’ 


(To ;u^J|) [Jj ^ J\ 


2925. Jabir bin ‘Abdullah said: 
“During the Mawqif , [1] the 
Prophet 3 || would present himself 
and say: ‘Which man will bring me 
to his people? For indeed the 
Quraish have prevented me from 
conveying the Speech of my 
Lord.’” (Sahih) 

[Abu ‘Elsa said:] This Haditjt is 
Hasan Sahih Ghanb. 


: li jS- \ jtS ^ 

^ 1 ^p 5 l j L*£p ^ 

jlS : Jli 4)1 jJp ^ ^p t-U^Jl 
Nl» :JUi 

0 ^ ^ e > a ' ' ' * 6 ^ + > s 

JU9 LtJy oU 

JLj^ ll» [:^p Jli] 

. Jp 


m 


Meaning during the Hajj season. See Tuhfat Al-Ahwadhi. 



The Virtues Of The Qur'an 


255 


jljjtfl JjUai 


-u t vr ^ jiyli j : L <. J i oj b y i a^>- 1 j oi liy^j] : ^^j>u 

. pip t 4A>lj <CP lOA OJo V j y~JjuJl J jj5jl» Juc»Jl yj y *JL*> 4j yl 

Comments: 

Since Allah commanded the Prophet ^ to preach and spread the message of 
Islam openly; in the season of Hajj , he would visit the tents and dwellings of 
the various Arab tribes in the very well known Arab markets: ‘Ukaz, Majinnah 
and Dhul-Majaz; and he would call them to Islam. These markets would be 
held one after another until the 8 th of Dhul-Hijjah, thereafter the people 
would be free for performing the rituals of Hajj ; and on the 9 th of Dhul- 
Hijjah, he would call to Islam in the valley of ‘Arafat. He would keep it 
continuing during the days of Mina, however eventually the people of Yathrib 
(now Al-Madlnah) became determined to take him, so he migrated to Al- 
Madlnah and settled there. 

Chapter 25. 

2926. ‘Atiyyah narrated from Abu 
Sa'eed, that the Messenger of 
Allah #§ said: “The Lord, Blessed 
and Most High is He, has said: 

‘Whoever is too busy with the 
Qur’an for remembering Me and 
asking Me, then I shall give him 
more than what I give to those who 
ask.’ And the virtue of Allah’s 
Speech over the speech of others is 
like the virtue of Allah over His 
creation.” (Dalf) 

[Abu 'Elsa said:] This Hadith is 
Hasan Gharib. 


(. . L — (To 

: y itii i&U- - rm 

U I ■ (J? I ^ Lp ' jj Lj Jj>- 

if Jj** if J— if\ 

J15 :JU l/' <. Alkp yp ‘j-? 

: 

Llkp I jJ llioj yp jlyiJl y* 

4Ajl tyJjlLII ykpl U J-iil 

• J* <*' 

. ‘•Z * IwLa t ’ y) 


OfyJl J^Lai J cijljJl y~>d' y y y^ji-Lp 4^-yMj 

y y> TT ^ t i t ) /T : ^yjl-xhj ^Lp y ya VI : ^ <. 

U_A I JUjJL>JUj a ^y I 4^IaP^ (oj yt) l -L>Jj ^y i y 

,<ypj oUtiUJl jUi! jUj Uo/T:^! y yjUjI Xp 

Comments: 

The person who has dedication and relation with the Words of Allah to the 
extent that he is engaged out of sincerity and with undivided attention, by day 
and night, in its recitation, memorization, reflecting and contemplating on it, 
learning and teaching it, preaching and spreading it, due to this permanent 
busy commitment, he does not get the opportunity for Allah’s remembrance, 
glory and praise or to beg of Allah anything for himself; Allah grants him 
better than those who beg of Him. 



The Chapters On Recitation 


256 


out jj&\ 


In the Name of Allah, 
the Merciful the Beneficent 



43. The Chapters On 
Recitation From The 
Messenger Of Allah ig 

Chapter 1. Regarding Fatihatil- 
Kitab 

2927. Ibn Abl Mulaikah narrated 
that Umm Salamah said: “The 
Messenger of Allah ig would 
separate his recitation reciting: ‘ Al - 
Hamdulillahi Rabbil-Alamin ’ then 
he would stop. 6 Ar-Rahmanir- 
Rahmim ’ then he would stop. And 
he would recite it: ‘ Maliki Yawmid- 
Dinr (Da^f) 

[Abu ‘Elsa said:] This Hadlth is 
Gharlb. Abu ‘Ubaid recited 
accordingly and prefered it. [11 This 
is how it was reported by Yahya 
bin Sa‘eed Al-Awawi and others 
from Ibn Juraij, from Ibn AM 
Mulaikah from Umm Salamah. But 
its chain is not connected because 
Al-Laith bin Sa‘d reported this 
Hadlth from Ibn Abl Mulaikah, 
from Yaia bin Mamlak from Umm 
Salamah; that she described the 
recitation of the Prophet jg as 
word by word. The narration of Al- 
Laith is more correct and Al- 
Laith’s narration does not contain: 
“He would recite it: ‘ Maliki 
Yawmid-Dln \ ” 


jc oliljiil oljjl - ur 

(n u»di) ill .ill 

\jkZ- l&U - T^TV 

‘{Hjr if) if* iS 

— S j ^ l i aSLL> I 

<U1 I Aj Abl 

. ^ k-J J 

. (^jJl : La I jjb olSj • Vi — wj 

• 4*0* jf) JG] 

| ♦ f 0^ > f/!-- >' 

l»OvA 4 0 j I 1 jJJj 4jJ 

• x > •. " ' i At I . ✓ > °| 

J* 4^ iy) 

* ' ' " ' 

f* ^ J J>) ^ 

oV oiLLlj 

n 1 " " 

O?' J* ^4*^ 
op 1^3 L$jl A^JU* 4 JJJLwj 

- li y- li j>- 

r >: 4IL VJl b\Sj :^Ji\ j 


^ That is Al-Qasim Ibn Sallam. 



The Chapters On Recitation 


257 




J*~ f. f ™m: c *J>~ f-\j [cjLjW> 6^lw|] ! J>U 

^ c> ^T/T-.^UJlj Mr: c JA A>^w>j 4, 

j ( j^xp (j^ ^ t ^ ^ 4 ^ J ^ '^ e> OjJ vt-o-A>JLJ j T 4 Y V : ^ jlaj jla Li <j j 

. <cp Y AA /l 


2928. Anas narrated that the 
Prophet #|, Abu Bakr, and ‘Umar 
- and I think he said - and 
‘Uthman would recite: “ Maliki 
Yawmid-Din”^ (Da‘lf) 

[Abu ‘Elsa said:] This Haditji is 
Ghanb. We do not know of it as a 
narration of Az-Zuhri from Anas 
bin Malik except through the 
narration of this Shaikh Ayyub bin 
Suwaid Ar-Ramll. Some of the 
companions of Az-Zuhri reported 
this Haditji from Az-Zuhri: “That 
the Prophet Abu Bakr, and 
‘Umar would recite: ‘ Maliki 
Yawmid-Din 

And ‘Abdur-Razzaq reported from 
Ma‘mar, from Az-Zuhri from 
Sa‘eed bin Al-Musayyab: “The 
Prophet g§, Abu Bakr, and ‘Umar 
would recite: ‘ Maliki Yawmid-Din 


; j I j I ^ JL jj I — Y^Y A 
* 

i ft i fy. if Iff fly* if. fy} 

M Zsp ] if : f if ‘(i/j 31 if <-My. 

15 0 Uk^pj : (Jli ftljlj C j j£j Ij I j 

• 0 ^*^ ^ ^ ji • O 

^ i.f if- l-i* y) 

4 ^ f f If fif~ ’if, ^f> 

Aj k ■> jj \ I I 5a JjO *)! | 

<Sj*^ <5JJ 

51 * if 15a 

yy jj>. 5 

Jf tiJJ [j*]j [£)i><JU)l] 


ff* I if if ‘ 

- " S * " 

^ 2H 4^' : ^45^' 0?' 

■ sy_ I 5 


t Y * r /a : jL>-Vl < 5 >«j jUVl ^ [uu^ oiL^i] : 

pj L* P ^ jA jJ I C-j-b-J wb \ — tjj I 4j ^ » — > JJ I ^yt OAH ; ^ 

i J J ^> w # " J *> t > a " < 5j Ojz&J ^ Ij 1.5 ^1 4 s>-y>-\ Ay I 

. 4 J L- jV twisW" ^AJ t * * * : ^ i 2J I J JJ 1 0 I Jj I JLP 

2929. Anas bin Malik narrated: - Y^Y^ 

“The Prophet ^ would recite: 

‘ Anin-Nafsu Bin-Nafsi Wal-‘Ainu 
Bil-‘Ain’” [2] (Da ‘if) : ^LJU J, y\ -f ^ jy>\ jZ j\ 


Q* If if. ir’Ji if 


^ Referring to Al-Fatihah 1 : 4 . 

* 2 ^ See Al-Ma’idah no. 5 : 45 , “...life for a life and an eye for an eye/' 



The Chapters On Recitation 


258 


oui>an u.i*i 


(Another chain) with similar. And 
Abu ‘All bin Yazld is the brother 
of Yunus bin Yazld. This Hadltjt is 
Hasan Gharib . Muhammad said: 
“Ibn Al-Mubarak is alone with this 
Hadltjt from YQnus bin Yazld.” 
And this is how Abu ‘Ubaid recited 
it: “A l- ‘Ainu Bib Ain" following this 
Hadltjt. 


jb • f/ 3|| jl 


IU$j l>ji <S^ 

» ^ .i' >, *' 

if J* if Jf f 

+ a ^ . £ ->? ' * , ' * ' /- s ' ' ' 

\ (JU . (, Jj>- 1 Ju^j 

^ s > : 

yi 1 1^5 <. Jj 

• 4-jAii U Udi 


toUl^ailj ojb jjI 4>-^>.lj [twU*U> o^UU] ! ^cj y>£ 

. 0 \ OY* : ^ l y\jJa}\ JlS US' tjr-’Ji ^ ^ >^jUJl yj I 


^ r<Wv:^ t \ : t 


Comments: 

The noun of Anna Al-Nafs’ is originally at a place to be read with Dhammah 
at the last letter, though it is with Fathah because of it being a noun of Anna. 
Therefore some of the reciters read Al-Aln with Dhammah due to the 
original place of Nafs. 


2930. Mu‘adh bin Jabal narrated: 
“The Prophet 3g would recite: Hal 
TastatVu Rabbak (Daif) 

[Abu ‘Elsa said:] This Hadltjt is 
Gharib , we do not know of it 
except through the narration of 
Rishdln bin Sa‘d, and its chain is 
not strong. Rishdln bin Sa‘d and 
‘Abdur-Rahman bin Ziyad bin 
An 4 am Al-Afriql were both graded 
weak in Hadltjt, 


jjI — Y * 

^3 if if^)\ 4f if if JtA^J 

’ s .s > 0 ' as > o Cs* > as 

if if if 

if if ff if *■ 

- f : & M iff A 

• <Uj 

fjf \1 a Ja jii] 

# # tf >> 0 ' 

9 6*4* J 4*4" 6? 

U' <1* l?- 





The Chapters On Recitation 


259 


±\y\ 


Comments: 

Meaning; Ayat 112 of Surat Al-Ma’idah, what is popular is “Hal yastatV 
rabbuka” with Ya and with Dhammah on the Ba of Rabbuka. 


Chapter 2. Regarding Surat 
Hud 


(Y 


2931. Umm Salamah narrated: 
“The Prophet would recite: 
‘Innahu [ Amila Ghaira Salih’” 
(Hasan) 

[Abu ‘Elsa said:] This Haditji was 
reported by more than one 
narrator from Thabit Al-Bunam, 
similar to this. 

This Hadith was also reported by 
Shahr bin Hawshab, from Asma’ 
bint Yazld. [He said:] I heard ‘Abd 
bin Humaid saying: “Asma’ bint 
Yazld is Umm Salamah Al- 
Ansariyyah.” 

[Abu ‘Elsa said: To me, both of 
them are the same Hadith.. Shahr 
bin Hawshab has reported other 
Ahadith. from Umm Salamah Al- 
Ansariyyah - and she is Asma’ bint 
Yazid. Similar to this has been 
reported from ‘Aishah from the 
Prophet i|g. 


t r<UY:£ 


< x > > s 


J- - y 

(*' iA if. 

L bjjAi OlS' 

.(^li > 

o ! jj wii jl>- I j-A [ : jj) JIS] 

A* j w Iij-A ' Oaj L iA' *£^^3 

<Jl+j jl>sJ \ IJjfc {Sjj jUj . UJ 1 Lj 

« ^ f 3 x ^ oa"'o^ * 

CI-Cj * ^ iA k y>- I 

" + ' ' 

f- > ^ o ' o x x x x 

: Jjij t ^ j [ : J li ] 

. Aj j Ls Aj V I ^ C > ’« J * LL* I 

"iS y) Jli] 

x.: \ a - > «. >. 1 X X «ix * I x 

x* if. •** J ‘-^’-5 

Jjp 4 -JLjIp ^ J t JjJj £lw;l 

■ #1 

. ^jta jj l ^>~ j>- ! j o^lw<p : 


. 4 j OjIj 




Comments: 

According to this method, recital of the word Amila ’ (he did) is a past verb 
and ‘ghayra Salih y [unrighteous deed) is its object; but according to our recital 
pronunciation Amalun’ is an infinitive verb and ‘Salih’ is its adjective due to 
which it ends with Dhammah ; as incoming in the following Hadith. 



The Chapters On Recitation 


260 


ciUljjpl 


2932. [Umm Salamah narrated: 
“The Messenger of Allah 
recited this Ayah : ‘Innahu \ Amalun 
Ghairu Salih ] (Hasan) 


^ j£j - ym*y 

0 jjt* ! V 15 c <J 

01 ^ j* 4^' 

1^5 aI) I j <j I : <uX^» p I t < — 

* i 

. f 1 1 : .5 aJ&l AC .li iSl ¥ 4 jS/ I 




■ Y ^ f /l : ju>-1 ap-^-Sj 


Chapter .3 Regarding Surat Al- 
Kahf 

2933. Ibn ‘Abbas narrated from 
‘Ubayy bin Ka‘b, that the Prophet 
3 §§ would recite: u Qad Balaghta 
Min Lladunnl ‘Udhra”^ with 
heaviness (Muthaqqalah)P^ (DaHf) 
[Abu ‘Elsa said:] This Hadith is 
Gharib, we do not know of it except 
through this route. Umayyah bin 
Khalid is trustworthy, Abu Al- 
Jariyah Al-‘AbdI is an unknown 
Shaikh. [I do not know who he is] 
and we do not know his name. 


(r ^Ji) 

^ Jz y\ i&U- - ymt 

LJuJl>- : jJli I li j*>- 1 I 

^ ,14 iv^ 

<1^ ^ 

- * ' s * * 

:b it 3H ^lll jp v* 5 Cf- 

- " ^ i " 

. a1IL> <>* 


V i^a [ : ^.r.^n p J li] 

jJ li aI * \j t Ap-jJl 1 jj5> Vl A3 

V] J Ajjl>«il \j t a^j 
. A»Jl> 1 V J [ ^ -P ' 


J* r<\ AO: c Y : 


->l> toUIjiJij ojb jjI a^- y>- 1 j [> 


o3iliw-J] : j>u 




Comments: ^ 

Ladunnl is read with Tashdld at Nun and without Tashdld ‘ LadunV . 


2934. Ibn ‘Abbas narrated from 
Ubayy bin Ka‘b that the Prophet 
3 §g recited: u Fl ‘Amin HamVah 


t£U ji ji; i&U- - r^rt 

o- <- > o * tf J ^ ^ J o 


Referring to Hud 11:46. 

[2] Referring to Al-Kahf 18:76. 

Meaning with Tashdld on the Nun in “ Lladunn V" 
[41 Referring to Al-Kahf 18:86. 



The Chapters On Recitation 


261 




[Aba ‘Elsa said:] This Hadith is 
Gharib we do not know of it except 
through this route. What is correct 
is what has been reported about 
Ibn ‘Abbas’ recitation. It has been 
reported that Ibn ‘Abbas and ‘Amr 
bin A1 -‘As disagreed over the 
recitation of this Ayah and they 
went to ask Ka‘b Al-Ahbar about 
that. So if he had a narration about 
that from the Prophet then 
there would be no need for his 
narration, nor to ask Ka‘b. 




Ud 


if c if <y. ^ 

M ir! if u?' 

” " * * 

. [AT ; 4^ : VJ 

M [: L ^- tr p Jli] 

iSjJ L* id* ^ Ml 4iy»j 

J ”! ^ 0?' u* 


Cf- 


ajMI oJla t+Vj* Uli>- 1 I 

> .ii}3 ^ jt^-Sh ^ Ji ui : jij 

gg -^Jl JP h\jj JjiiP Cjtf 

ojb ^jI o-yMj aiU^J] \ 


XS’ -La Lj TfAT:^ c :> j«gjU.\ I Jjj o y^\ ^y JaJb>*lj 


Comments: 

One pronunciation of this word is Ain nin Ha -mi -yah ’ and the other Ain-nin 
H ami’ ah’; Ha-mi-yah means hot, and HamVah is black mud. Ka‘b was a great 
and prominent successor, who was very knowledgeable in the Torah. 


Chapter 4. Regarding Surat Ar- 
Rum 

2935. Aba Sa‘eed narrated: “On 
the Day of (the battle of) Badr, the 
Romans had a victory over the 
Persians. So the believers where 
pleased with that, then the 
following was revealed: Alif Lam 
Mlm . The Romans have been 
defeated...” up to His saying: 
‘....the believers will rejoice.”* 13 He 
said: “So the believers were happy 
with the victory of the Romans 
over the Persians.” {Hasan) 


jl - r <\ro 

jd-Xd dl 0wL>- ! 1 

{jfr i 4 . la £ • i 4+j I 

jX> o 15 Id : 3 li I 

j! ° cJjd 

- cr*j ^ 


[i] 


Referring to^lr-Rnra 30:1-4. 



The Chapters On Recitation 


262 




[Abu ‘Eisa said:] This Haditjt is 
Hasan Ghanb from this route. It is 
recited: “Ghalabat” and “ Ghulibat ” 
and it is said: “They were defeated 
then victorious.” This is how Nasr 
bn 'All recited it: “Ghalabat” (See 
nos. 3191, 3194.) 


Jj>- y) Jli] 

c 'ZJjs- \Vyuj {jA 

. o*1Lp pj oIIp : J jaj t oILpj 

. ^ ^ !>' U&L 


oJi 1 jUJL- ^ 0 A ^ : o ^ 

.u^^pj n<u t n<\r: juti^ 

Comments: 

Surat Ar-Rum was revealed in Makkah before Hijrah , the Romans were the 
people of the book and were defeated at that time. So the polytheists of 
Makkah rejoiced because the Persians were the idol worshippers like the 
people of Makkah, but it aggrieved the Muslims. Thereafter this prophesy was 
revealed in the Qur’an that the Romans, the people of the book, would 
eventually overcome and the Muslims would rejoice their victory; this victory 
coincided with the victory at the battle of Badr, so the Muslims rejoiced 
dually. See any book of commentary for further details of the background of 
its revelation. The meaning of it having been revealed at the time of victory at 
Badr is not that it was regarding Badr, but in fact it was revealed concerning 
the defeat of Romans and thereafter about their victory over the Persians. 


2936. Ibn 'Umar narrated that he 
recited the following to the 
Prophet #|: “Who created you in 
weakness ( Min Da*f) ” So he said: 
“ Min Duf ” (Day) 

(Another chain) with similar in 
meaning. 

[Abu ‘Eisa said:] This Haditjt is 
Hasan Ghanb , we do not know of 
it except through the narration of 
Fudail bin Marzuq. 


:£j£!i & iU2 &U - nn 

'■'A f- ‘4^' If 

. (^.ik ^i I ye) ! (JUi [® £ ! ^ Jj} I] 

‘4^ If f. If 

■ iH 4^' if s** <_h' if 

L.J- yj. lii [ : JS Jli] 

• if.-f °ot V 


cXsj ^ 3jjy Jr-** J* 'f ^ V /T : ^UJI ±>- \ ^js-C 

if ^ >AJ ^ 

Comments: 

The word ‘Dha ( f is pronounced both with Fathah at Dad and Dhammah as 
well. 



The Chapters On Recitation 


263 




Chapter (...) Regarding Surat 
Al-Qamar 


ir*j '• 4^ (• • • J') 

(o ii^jo [j^i ji 


2937. ‘Abdullah bin Mas‘ud 
narrated that the Messenger of 
Allah would recite: Then is there 
anyone who would remember?^ 
(Sahih) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Sahih. 


tijJ- .jyd ^ tijj. - rtrv 

J\ ‘J. iuk luf y\ 

^ ^ A ji f ^ 1 If c l? 

Vyb jl5 4u! ji : 

. q *+*>■ I ji I 3 li] 


jl wtil 4A>I J ji 1 1) C P'U-j'i/ 1 c^oL>-! C A>- y>~ \j i <uijp ^Ola ! j>** 

. <j (jUw-l AYY ; ^ c j»-L^ j x+s >- 1 ^ YT £ ^ ^ c L>- jj 

Comments: 


Muddakir originally is Muddakir ; letter Td was changed into Z)a/ and it 
became Muddakir , then letter Dhal was changed into Da/ and both Da/ 
immersed into each other, so it became Muddakir. This is the known 
pronunciation of Imam Hafs. 


Chapter (...) Regarding Surat 
Al-Waqi‘ah 

2938. ‘Aishah narrated that the 
Prophet would recite: “ Furuhun 
Wa Raihanun Wa Jannatu Na‘im”^ 
(Hasan) 

[Abu ‘Elsa said:] This Hadltft is 
Hasan Gharib , we do not know of 
it except as a narration of Harun 
Al-A‘war. 


^jA d : ul cold ji. 1 1 j jj y> J I 

.^JJi to* 


*<^£I (■ ■ . 

(1 4jL>vd I) [4^3 \j} I 

jJij Ld-l>- — Y 

juii J ^ 

Jjij J* IjJpSfl jjjli ji- 
^JjI jl : ji- Ji 4i)l jlp ji- 

• (|*^ dUxjjj ) 1y*d j^ SH 

^ ^ ^ ' r >5 'll*! 

1 *AA L • ^>1 j 13 J 

. jj^-V 1 jjjt> ^ 'yj 4i 'y 

cijb Ji I Asfj^~\j OiLwd] : ^jjti 

* ^>w7j 4j I jjjt* 


Al-Qamar 54:17. 

f2] Referring to Al-Waqi ( ah 56:89. 


The Chapters On Recitation 


264 




Chapter 5. Regarding Surat Al - 
hail 

2939. ‘Alqamah said: “We arrived 
in Ash-Sham and we went to Abu 
Ad-Darda’. So he said: ‘Is there 
any among you who can recite for 
me according to the recitation of 
‘Abdullah?’” He said: “They 
pointed to me, so I said: ‘Yes, [I 
(can recite)].’ He said: ‘How did 
you hear ‘Abdullah recite this 
Ayah: By the night as it 
envelopes?”’ He said: “I said: ‘I 
heard him recite it: “Wal-Laili Idha 
Yaghsha , Wadh-Dhakari Wal- 
Untha ” Abu Ad-Darda’ said: ‘Me 
too. By Allah, this is how I heard 
the Messenger of Allah reciting 
it. But these people want me to 
recite it: Wa Ma Khalaqa but I will 
not follow them.’” (Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. This is how ‘Abdullah 
bin Mas‘ud recited it: Wal-Laili 
Idha Yaghsha. Wan-Nahari Idha 
Tajalla. Wadh-Dhakari Wal-Unthd. 


(V aJ^\) [ji)i 

<Ujl Lo y\ LixA — Y ^Y*^ 

: Jli AJ&A ^p 

: Jiii y\ liifu filli Hiji 

Ijjliu :Jli Y4il alp S£l^s jJp YyL j&-\ 
<^jLS :Jli t[3l] 




:«£ll 

Ax i \y£ 

4)1 alp 

. LaJjJJj 

>> „ 

: cJi 

: Jli l\ 


y\ jia ( 

'J-% 

A jo 



4) 1 (J y*j 

* 0 y 

liSdL 

4)1 j lj 1 j 


a! * 



9 > > 

■r**i 

1:1 yl 

Uj 



ijLs*- i XyxA laas [ : ^1 J13] 

0 ii> ■ o " ' * 

\ 4ii a-p laSs-ftj . 


Ja in ^ iii jdjij) 


AY £ : ^ toUlyiJL (jJbcj U < — j L t jjy L~dl <>- y-\j <■ <Jp 

Comments: 

Wa ma Khalaqa before ‘ Wadh-Dhakari wal-Untha is not recited in the reading 
of ‘Abdullah bin Mas‘ud, and the people of Al-Kufah read according to 
‘Abdullah bin Mas‘ud. The Syrians learned their recitation from Abu Ad- 
Darda’, despite that the people of Al-Kufah and the Syrian read 'Wa ma 
Khalaqadh-Dhakara wal Untha y \ and are all agreed on this recital 
pronunciation. ‘Abdullah bin Mas‘ud and Abu Ad-Darda did not know so 
they kept reading as they heard the Messenger of Allah. 



The Chapters On Recitation 


265 




Chapter 6. Regarding Surat 
Adh-Dhariyat 


(A y^Jl) [oU,UJI 


2940. ‘Abdullah narrated: “The 
Messenger of Allah gji recited to 
me: Indeed Allah is the Provider, 
the Possessor of power, the 
Firm .” 111 (Sahih) 

[Abu ‘Elsa said:] This Haditji is 
Hasan Sahih. 


t * 

c J* oil &\ 

<*' 0* '- '^S Ji h* 

Sil : «yj§ jil J 1^5 1 : Jli 
. [ o A : oLjIjJI] jj 


Comments: 


. IAa [ ! ^I^jp jii] 

»— lijb [yi^g] ! ^^j>u 

• ^ V *\ T ! ^ i 0 Lj>* -Up j jis <*Jj 4j 


The reading of ‘Abdullah bin Mas‘ud is ‘Inni Anar-Razzaqu Dhul Quwwatil- 
Matin’. 


Chapter 7. Regarding Surat Al- 

Hajj 


m S’ f. 0 0 4/"| . , , 

- (V 

Ai>uJl) [giJl 


2941. ‘Imran bin Husain narrated: 
“The Prophet |jg recited: You shall 
see mankind as if in a drunken 
state, yet they will not be in a 
drunken state.” 1 [2] (Sa/iift) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan. This is how Al-Hakam bin 
‘Abdul-Malik reported it from 
Qatadah. And we do not know that 
Qatadah heard from any of the 
Companions of the Prophet 
except from Anas and Abu 
Attufail. To me, this HaditJi is 
abridged. It was actually only 
reported from Qatadah, from Al- 
Hasan from ‘Imran bin Husain who 
said: “We were with the Prophet 


■J, jjalll j U jj y\ tfjP - 

lii jP : l^Jli t .x>- lj *— dds ^ I 

0 ~ ' 

i silLJ 1 -Up ^ I ^jp 

I 0 1 • ( U ^^**p 1 ^jP 

p-* k* isj&* ill 


.[TT:^>J!] 4&&L 

oSl£s ^P ciiiiJi oIp ^ L^JJ 


1 IpI^-U o^lldJ cJ j*j ")lj 

urjj y-f Cr! ir 11 ‘r’UUsf 

ulj UUj-k ^$JUP J tjlik!! 


[1] Referring to Adh-Dhariyat 51:58. 

[2] Al-Hajj 22:2 


The Chapters On Recitation 


266 




g ona journey and he recited: O 
you people! Have Taqwd of your 
Lord, [1 ^ and he mentioned the 
Hadith, in its entirety. So to me, the 
narration of Al-Hakam bin ‘Abdul- 
Malik is an abbreviation of this 
Hadith,. 


b* r**^ J* h* l Sjji 

y^> iH ry ^ 

* * 

[Y Y : £>Jl] ifi>j \g\ 

JuP ^jj 1 i d jJaj Jj>«J I 

j . /? ~ ~ >^a ! 


j* JA <>i\' ^\£ J SS\ J> ^Udl ftl. Jj 

. t t V t ^ : r* c (jj _j L>cJ I -LLP j-A L*i aJj <0 • , . .,<? >- 6 I 

Comments: " ^ " 


Some of the reciters read ‘ Sakra ’ and some ‘Sukara’ (drunk). 


Chapter 8, ‘Be Mindful Of The 
Qur’an’ 

2942. ‘Abdullah narrated that the 
Prophet said: “How horrible it 
is for one of them - or - one of 
you to say: ‘I have forgotten such 
and such Ayah,’ rather he was 
made to forget. So be mindful of 
the Qur’an, for - by the One in 
Whose Hand is my soul - it 
escapes from men’s hearts faster 
than a camel from its fetter.” 
(Sahih) 

This Hadith, is Hasan Sahih . 


- (a j^uJl) 

( ^ * AjUiJI) [ jT jA Jl 


:b%^ y ~ TMT 

: j U U I : Jli s j I jl S 

m ^ \ ^ 


'jl ji j: c 4 

l..i. / 3. d .) 1 0— Lo 1 

. «4idP ^ pJc}\ yA Jl^Jl JjX/? 

* * * I *• ' 


CoJLaIjCj Li ^Jj 1^3,3 


(. aJlp 




j Jj>- ^ V q t tio Jj>- ^jA 0 * TX : ^ 


Comments: 

A person saying, ‘I have forgotten such and such Verse’ points out that he 
was neglectful in remembering the Qur’an; due to his negligence and laziness 
he forgot those Verses. Any Muslim’s way of treating the Qur’an like this is 
incorrect; he should be mindful and regular in reciting the Qur’an. 


[1] Al-Hajj 22 : 1 . 


The Chapters On Recitation 


267 


oUljiUl 4*1^ 


Chapter 9. What Has Been 
Related About ‘The Qur’an 
Was Revealed In Seven Modes 
Of Recitation’ 

2943. ‘Umar bin Al-Khattab 
narrated: “I passed by Hisham bin 
Hakim bin Hizam while he was 
reciting Surat Al-Furqan during the 
lifetime of the Messenger of Allah 
M|. I listened to his recitation and 
moticed that he recited it in several 
different ways, which the 
Messenger of Allah Ml had not 
taught me. I was about to jump 
over him during his Salat , but 
waited until he said the Salam. 
When he had said the Salam , I 
strangled him with his upper- 
garment and said: ‘Who taught you 
this Surah which I heard you 
reciting?’ He said: ‘The Messenger 
of Allah Ml taught it to me.’ I said 
to him: ‘You lie! By Allah! The 
Messenger of Allah Ml taught me 
this Surah which you were reciting.’ 
I dragged him to the Messenger of 
Allah Ml and said: ‘O Messenger of 
Allah! I heard this one reciting 
Surat Al-Furqan in a manner 
different from how you taught me, 
and you taught me Surat Al- 
Furqan .’ The Prophet Ml said: 
‘Release him O ‘Umar! Recite O 
Hisham.’ So he recited it for him as 
I had heard him reciting. Then the 
Prophet Mi said to me: ‘This is how 
it was revealed.’ Then the Prophet 
Ml said to me, ‘Recite O ‘Umar.’ 
So I recited the recitation which 
the Prophet Ml taught me. The 
Prophet Mi sa id: ‘This is how it was 
revealed.’ Then the Prophet Ml 


0(>j| <jl *t>- U - 

o j>-\ 44 A* 


j&ji & % - mr 

. ^ I l . XtS- ll j . ly) IS c Jl>- \j jS* j 

crt h* 

j as* l-o, ^ > I 0 1 j ^>- 1 ^ j Lil 1 I 

y. ^jy : JjAi 

SU>- ^ oIS^aJI qj yL* I t ^ 

* 

yA lilj 1 4j li 4Sb\ (J 

4jI ^yyt {J ^y/y- A 

^ 0>j6si 

j* : cJliS A* Llls 

{ j£\ ojylJl oJlA h\y\ 

: d c~U auI J yj»j : JUS 


y)'y\ j-d 3H 5^ 

(O ji I cJuiajU t Ibjyb ^J\ Ijy . Jl oJla 

cMfe <ul j ^1 

o ^ j-il! OJ yL I J}J iJlA 

I " .2 Si o'! • j -» 

°j y* v 5 4 y ^?jy~ 

\j :M| toliyjl 

^1 u\'j£\ 4 * ^ 

li^A* ^1)1 jul 

. ^ : 3 ft J J'i 

Jlii ^1 Jl \'A'jA\ olj 

,Jjl JU ^ ljiC*» : 


The Chapters On Recitation 


268 




said: ‘Indeed this Qur’an was 
revealed in seven modes, so recite 
of it what is easier for you.’” 
(Sahih) 

[Abu ‘Elsa said:] This Hadith is 
[Hasan] Sahih. 

Malik bin Anas reported it similarly 
with this chain, from Az-Zuhrl, 
except that he did not mention Al- 
Miswar bin Makhramah in it. 


IJL* op :j|§ 

. Lo Ijly U 

. ^ <J15] 

f i?. 

aJ -JZ VI 14 

• ^ri j^Jl 


jljjiJl ji jLj * > Lj S t i aJU- 

& <0 V0 0* : ^ (jljjJlJOP O' AU: C i. L* 0 Lo j I 


. Y V * / A ^ A : ^ ^ <j*j Y t ^ ^ ^ I 4>- 1 4 j 5 j Jk> y*j Y * ^ ^ : Us?^»J ! ^3 OJJ U> 

Comments: 

What is the meaning that the Qur’an was revealed in seven Huruf (dialects)? 
The best interpretation and explanation is that seven Huruf are the seven 
different forms or types of pronunciations. 


2944. Ubayy bin Ka‘b said: “The 
Messenger of Allah |g met Jibra’Il 
and said: ‘O Jibra’Il! I have been 
sent to an illiterate nation among 
whom are the elderly woman, the 
old man, the boy and the girl, and 
the man who cannot read a book at 
all.’ He said: ‘O Muhammad! 
Indeed the Qur’an was revealed in 
seven modes.’” {Hasan) 

There is something on this topic 
from ‘Umar, Hudhaifah bin Al- 
Yaman, Abu Hurairah, Umm 
Ayyub - and she was the wife of 
Abu Ayyub Al-Ansari - Samurah, 
Ibn ‘Abbas, Abu Juhaim bin Al- 
Harith bin As-Simmah, [‘Amr bin 
Al-‘As and Abu Bakrah]. 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. It has been reported 
from Ubayy bin Ka‘b through other 
routes. 


biji>- : f AA >- 1 — Y ^ 1 1 

** f • 
f jA O llwJi llj y* 

:Jli if if 

* ' * " " 

Ip : Jlii tj Ajfr J 

IrA A J\ f. AA 

U : Jli «i» l :& \% P (jjJl f-% 

. o y>- 1 <Aji* J jj I jT fa} I jl ! 


f^ if t — - , ldl 

ff} if) CfJ f b l jtf f)j 
1*4 ifX-3 

yj j j^Pj] ^wail ^ Ay jl>Jl 

f)j 

f~>- \Jl*j jf \x& [ : J 15] 



The Chapters On Recitation 


269 


cjUijin 


• i*- ~J r? hi 0^ $ h* <£■>’■> 

' * ' " " 

^ j*_n^Lp >Y*Y / 0 ; a>-^>-1j [ 

juji ^ iLJb-j [Y^tr: f jLS] ^p ^yi * vn:toL>^i) ou- ^ 

f ij [tty t r**/r:ju^I] ^1j [to i*** t r<u t rAo <. \rx / o :ju J] 

£ *\ *\ ^ ! ^ t ^*/Lp ^ 1 ( o ; J^s>- 1] o [Y* i \ ! ^ t Ij £ YT / *1 ! l] 

jjj jj**j [ ^ ^ ^ ^ ^ ] < u *. <al l hji 

. [ M <. i \ /o '. -U ->■ I] 5 ^Ij [Y * £ /£ : JU^I] 

Comments: 

This Hadith proves that the real purpose and objective of seven types of 
pronunciations, is that the Prophet was sent to an illiterate nation that 
included all types of people. If the recitation of the Qur’an was defined just 
with one pronunciation, then the Ummah would suffer from hardship. 


Chapter 10. ‘No People Sit In 
A Masjid Reciting Allah’s Book, 
Except That Tranquility 
Descends Upon Them’ 

2945. Abu Hurairah narrated that 
the Messenger of Allah said: 
“Whoever alleviates a burden 
among the burdens of the world for 
his brother, Allah alleviates a 
burden among the burdens of the 
Day of Judgement for him. And 
whoever covers (the faults) of a 
Muslim, Allah covers him in the 
world and in the Hereafter. And 
whoever makes things easy for one 
in dire straits, Allah makes things 
easy for him in the world and the 
Hereafter. Allah is helping as long 
as the (His) Slave is helping his 
brother. And whoever takes a path 
to gain knowledge, Allah makes a 
path to Paradise easy for him. And 
no people sit in a Masjid reciting 
Allah’s Book, studying it among 
themselves, except that the 
tranquility descends upon them and 


JOo l “ O * |»ml«JI) 
cJjj Sh 4) I \j£ oj^t 
( \ y ^>j!) [kscui j^ip 

l5i ~L>- : j *>Ljp hf. •* W ~ Y ^ t & 

( ^p \4ji\hhi\ jjI 

°J* )] * 3H : *jtj* LS>) J* 

4)1 UJjI {j* A*>- 1 

S~> h*J ‘5*^' pi '-f £ hi *0* ‘ C ' p 

jZ*j h/ 9 j <* 1 j 0 

< r oy>-')l\j UjJJI ^ aIIp 4)1 c j~m 

m * 

(j ^3 jlaJI L« (1) j & 4)!j 

t llU aJ dlLi* 

^ jJtd Uj ca!>J 1 cy ][ Jh <*J 4)1 
'bM ^ ^ c 4)1 > — i \sS il) 

4 I J C I | % « ^ « 1 P 

aJUjp Aj Uaj I ^ j t A^j*>LiJ I ■» j 
. IIAwmJ Aj 



The Chapters On Recitation 


270 




they are enveloped in the mercy, 
and surrounded by the angels. And 
whoever is slow in his deeds, his 
lineage shall not speed him up.”^ 
(Sahih) 

[AbQ ‘Eisa said:] This is how it 
was reported by more than one 
narrator from Al-A‘mash, from 
Abu Salih, from Abu Hurairah 
from the Prophet #|, and it is 
similar to this Haditjt. Asbat bin 
Muhammad reported from Al- 
A‘mash, that he said: “It has been 
narrated to me, from Aba Salih, 
from Aba Hurairah from the 
Prophet g|” and he mentioned 
part of this Haditjt. 


frb jf l Sjj y\ JIS] 

t / {} If ^J\ j* 

lii JL *£}\ j* i'JJjk 


if °jif csf 1 if 

. 1.1* j>s$> 


t j5j}\ t SjM; JJii ^\j S jj I t 

. o JSS- f'Lo-wJlj 7" ^ j-j t 

Comments: ^ u 


f w-t 


Many good results of many deeds and lots of worldly and religious benefits 
have been mentioned in this Haditjt. (1) All humans are Allah’s creation. 
Therefore, removing any calamity and difficulty from them is a means of 
warding off one’s own troubles on the Last Day; because Allah will 
recompense a Muslim according to his deeds. (2) He who keeps hidden the 
sins of a good, noble and simple person, that he has done neglectfully, 
mistakenly or forgetfully, due to his human weakness, and he is ashamed of 
the sins, he is afraid of the sins being disclosed; whoever knows about all this, 
he does not disgrace and debase his brother by disclosing and revealing his 
mistakes and sins. 


Chapter 11. In How Much 
Time May One Recite The 
Qur’an? 


lyl - (\\ 

Or 


2946. ‘Abdullah bin ‘Amr said: “I 
said: ‘O Messenger of Allah! In 
how much time may I recite the 
Qur’an?’ He said: ‘Complete it in 
one month.’ I said: ‘I am able to do 
more than that.’ He said: ‘Then 


jiUi j: LaJi ^ t&U - mi 

& & j 

Ji £ >1 i If’ 

fS J !4)l U :ci* :<JU ^ 


111 See nos. 1425, 2646. 



The Chapters On Recitation 


271 




complete it in twenty (days)/ I 
said: T am able to do more than 
that/ He said: Then finish it in 
fifteen (days)/ I said: 'I am able to 
do more than that/ He said: 
‘Finish it in ten (days)/ I said: ‘I 
am able to do more than that/ He 
said: ‘Finish it in five (days)/ I said: 
‘I am able to do more than that/” 
He (‘Abdullah bin ‘Amr) said: “But 
he did not permit me.” (Da^J) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan Sahih Gharib [from this 
route], it is considered Gharib as a 
narration of Abu Burdah from 
‘Abdullah bin ‘Amr. 

This Hadith, has been reported 
through other routes from 
‘Abdullah bin ‘Amr. And it has 
been reported from ‘Abdullah bin 
‘Amr from the Prophet that he 
said: “He who recites the Qur’an in 
less than three (days), he does not 
understand it.” 

And it has been reported from 
‘Abdullah bin ‘Amr that the 
Prophet 3H said: “Recite the Qur’an 
in forty (days).” Ishaq bin Ibrahim 
said: “We do not like more than 
forty days to pass upon a man and 
he has not recited the Qur’an due 
to this Hadith . ” Some of the people 
of knowledge said that the Qur’an is 
not to be recited in less than three 
(days), due to the Hadith, reported 
from the Prophet and some of 
the people of knowledge permitted 
it. It has been related that ‘Uthman 
bin ‘Affan would recite the Qur’an 
in the Rak‘ah which he performed 
in Witr. And it has been reported 
that Sa‘eed bin Jubair would recite 




J* lyl 

* 

: Jli iJjUi J? jjs »\ (jJsl 

‘cri JsM d\ 

s* y ° ^ ' s C o'' * o 0 ( £ 

^ I : oJi t ^ : Jli 

' ' 0 ^ y l 2 y o^ 

t J-Ui ly* J ^ I jJ? 1 ^ I : oJLi t « 

1 ® . J 

• J J ^ * J 1$ ‘ I 


y l 2 y »> 

j>\ :cJi t« 


IJia [ : Jli] 


IJLa 

’Jj** if ^ J* <y) 4°-^ 

^jp i*^Jj>J! 1.1ft «Aij 


^ 4ll -Up jp cijjj Jf^ if ^ 

Ija aaZ :Jli 3l§ J* jjIp 

<i>' ^ J* ifJJJ ffi <3 Oljl 

d\‘f I IJi I * • J IS I 0 1 ^ I 

«» «■' 

JUj ts? 

0e«/ dri j^t 

Jlij . 1 iJlg.; oT jill 4 

^ N J*t ur*~. 

lSJJ 

tijjj J*' (j^*; ^ ^ 

^3 flj jl5 Aj! OUp 

0 - > 0 s ° ' ' > " I" ^ 

401 jrr’r if. fff* J* lSjjj • ^ 

^ p ** ^ ^ 

J, J J ty 
.(JJl Jit Jt 4^t 



The Chapters On Recitation 


272 




the Qur’an in a Rak'ah in the 
Ka‘bah. And reciting the Qur’an 
with Tartil (a slow and pleasant 
style) is more recommended to the 
people of knowledge. 

X ^ ^ I Li* 3 1 ^ jl ji] l i Ji i <n 1 *j Jj>- J if*& l 5 b**-***} JJ I Aj -XoJ>*_^ 

(_y jljiJI Jjil" : tlo j 

Comments: 

Islamic teachings and laws have been defined taking the majority of the 
people into consideration, and no such deed or task has been legislated that 
the majority of people cannot perform easily and flexibly. Therefore, taking 
care for the people’s worldly and religious needs, no minimal period is 
specified to complete the reading of the whole Qur’an; because a large 
number of people would not be able to do so due to their struggle for their 
livelihood. 


2947. ‘Abdullah bin ‘Amr narrated 
that the Prophet ^ said: “Recite 
the Qur’an in forty (days).” 
(Hasan) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Gharib . Some of them have 
reported from Ma‘mar, from Simak 
bin Al-Fadl, from Wahb bin 
Munabbih, that the Prophet jjjg 
ordered ‘Abdullah bin ‘Amr to 
recite the Qur’an in forty (days). 


\ V ^ o : ^ t jl jjjJ I i o L t o 

2948. Ibn ‘Abbas said: “A man 
said: ‘O Messenger of Allah! 
Which deed is most virtuous to 
Allah?’ He said: ‘ Al-Hdllul - 
MurtahiV [He said: ‘What is Al - 
Hallul-MurtahilT He said: ‘The one 


J\ ji £ y\ i£U- - ntv 

3-*j] f. t^f 

i. yM JS> f J* 

if. if ‘ jJidJl f If 
:i! ^ if.^^fif 

\3jt> [ : y\ Jli] 

O S S O S os 0 > ■*' 0 s s s *; t 

if c J**-* if (Sjj -ftf 

j! J>. fj J* 

\'j*t j! 'Ji *u\ £e- 'y>\ ill 

0 ~ ' 
i S ~r 

ij- 

y I 

. 3 CUjJjdJj ^ jia^ 3 4j <lsjJs>- ya 

f - niA 

^ ^<Jl ^3U? f 1 IjoJL?-- 

if ^ if c lA?' if If 

Lf\ JJUl $ !<iil J jZ,j i: i£j JU : Jli 



The Chapters On Recitation 


273 




who recites from the beginning of 
the Qur’an to the end of it, every 
time he sets out (on a trip)/” 
(Paty 

[Abu ‘Elsa said:] This Hadith is 
Gharib, we do not know of it as a 
narration of Ibn ‘Abbas except 
from this route. [And its chain is 
not strong], 

(Another chain) Zurarah bin Awfa 
from the Prophet jg, with similar 
in meaning, and he did not 
mention in it: “From Ibn ‘Abbas.” 
[Abu ‘Elsa said:] This is more 
correct to me than the narration of 
Nasr bin ‘All from Al-Haitham bin 
Ar-Rabf (no. 2940). 


Uj :Jli] : Jli ^Jl 

Jj\ ^jJl» : Ji JUJI 




Ui5 o^T Ji 5T^]| 


tli [ 

JIS] 

^ j* 

ui* 

[c^jJj>-] y> A3 yj 



L^j j ] A>- 1 

> e ^ . „ > 

Cf. 

: jLL 

J a ^ tf x > . 

y UjJL>- 

yp i sSbi 

* iSj^^ 


M if yj> Ji 

o*) a* ^ 

jy (_£.-Cp Jli] 


O* if. 

y>j <j ^ ^Jl doJjv- y o'u/'i : o- y lj ojL*-J] : 

li>- yiyi; Jl5j (<— jyj) 

. <j ^yJl jtJU? y <. l'\ < \ /Y : ^ jUl a?- y-l tSjljj J^y # a, N 


2949. ‘Abdullah bin ‘Amr narrated 
that the Prophet *g| said: “He who 
recites the Qur’an in less than 
three (days), he does not 
understand it.” (Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. 

(Another chain) with similar in 
meaning. 


y l&U - Y 

tjf' to^ll5 y- aIkJ) I y yiJl 

y AUl J-P ^jP y AD I JLP y Jby 

ty *z* 1J» : Jli |j| ^1)1 jf jjlc. 
' - " * 

• if ft J oT^ii 

. ^*>w5 y -l>- 1 -La [ : ^m<.p yf Jli] 

-» • X J - , . * - Jo > t s 

y Uj Jj>- . J L1j y JUkJS-ejO 

. oyxj iJLgj Ajw> LuJj>- i 


| +S y tylj Afllil t A>U y I A>- y4j OiL^J] ; £jy«J 

oly yl aj Sibil y« ^ V H ^ _^j!j a**-£ Jj>- y« 


.voo :(oU^-Nj) 


Chapters On The Tafiir Of Qur’an 


274 


9 * » , ; 

jmmAi 


In the Name of Allah, 
the Merciful, the Beneficent 





44. The Chapters On The 
Tafsir Of The Qur’an From 
The Messenger Of Allah ^ 


til - (it 

(t • ikJl) jjg <*1M jijiil 


Comments: 

According to the definition of Allamah Alusi: The knowledge of the 
commentary of the Qur'an is such knowledge in which the pronunciation of 
the words of the Qur'an and the methods of reading, their meanings and 
messages, of words individually, and their grammatical composition and 
structure, and to define their meaning according to the structural forms are 
discussed. Also the completion of their meanings, i.e., knowledge of 
abrogating Verses and the abrogated ones, background of the Revelation, and 
the ambiguous stories and events are clarified.’ [Ruh Al-Ma‘ani } vol. 1, p. 1]. 
Now this knowledge has expanded further. But to say something according to 
one’s own intellect and opinion while ignoring the Qur'an, the Sunnah and 
the Principles of Commentary is to make oneself the fuel of Hell. 


Chapter (...) What Has Been 
Related About The One Who 
Interprets The Qur’an 
According To His Own Opinion 


( j JJ( ^ £t>- U - (. . . 


2950. Ibn ‘Abbas narrated that the 
Messenger of Allah said: 

“Whoever says (something) about 
the Qur'an without knowledge, 
then let him take his seat in the 
Fire.” (Day) 

[Abu ‘Elsa said:] This Haditji is 
Hasan Sahih. 


lljj l>- : o j**j*l* tljL >■ — Y ^ o * 

Jl*P ^jP 0^3-^ bjJls*- • tS ^1 if 


if\ if' 1 jrfr if 0* 1 

1 15 ^)) : jjjjg 4 jI Jli :Jli 

«j&i ja tj£ii jL d\ a j % i 




fjA A* ao : ^ ^ j [ 


^JUsJI JLP * * 


# ^ 0 o ^ 

aJ Ijp I 1 j if 


2951. Ibn ‘Abbas narrated that the 
Prophet ^ said: “Beware of 



Chapters On The Tafiir Of Qur’an 


275 


narrating from me except what I 
taught you, for whoever lies about 
me on purpose, then let him take 
his seat in the Fire. And whoever 
says (something) about the Qur’an 
according to his (own) opinion, 
then let him take his seat in the 
Fire.” {Da%f) 

[Abu ‘Elsa said:] This Hadith is 
Hasan. 




if '-jrTr if ±f 

+ + ✓ 

Si aiJl :JIS £jg ip, jp 

~ " ' * 

l-Wila jjlp JlS" t^JUlp U ^ j 

£•>*)' Jt Ij* 'j—k 

. Kjlljl Ij^lb Aj \jJ 

. iyi*>- Jl>- I JLa [ : J15] 

jiaj I j *. 


Comments: 

Without the vast and deep knowledge of the Qur’an and the Sunnah and the 
expertise in the Islamic Shari* ah, ignoring the understanding of the people of 
the language and the understanding of the native Arab people, overlooking 
the rules of commentary of the scholars; explaining the meaning of the 
Qur’an merely relying on one’s intellect and opinion is called Tafsir according 
to one’s (own) views. [For detail see: Tuhfat Al-Ahwadhi, vol. 4, p. 56] 


2952. Jundab bin ‘Abdullah 
narrated that the Messenger of 
Allah 3f§ said: “Whoever says 
(something) about the Qur’an 
according to his opinion and he is 
correct, yet he has committed a 
mistake.” (Day) 

This Hadith is Gharib. Some of 
the people of Hadith. have criticized 
Suhail bin Ab! Hazm. 

[Abu ‘Eisa said:] This is how it has 
been reported from some of the 
people of knowledge among the 
Companions of the Prophet jg, 
and others. They were very stern 
about this - about explaining the 
Qur’an without knowledge. As for 
what has been related from 
Mujahid, Qatadah and others, 
among the people of knowledge, 
that they would interpret the 
Qur’an, then it should not be 
thought about them that they 


:Ju li jlp - Y^oY 

— <i) I jup ^ : <J i) ill 

•- ^ J # f 

* . * „ 

4 > «> 4 ^ , , 4 /< || C ✓ 

J li ^ * : jljjg 4i) I J j J li : J 15 4i) I Jup 

. ® lk>- 1 jii t^L/?li 4 j \ 'ji I ^3 

I ® ? * • 4- TX 0 - ^ 4* T ^ I ^ ' 

*4>u J3j . Jp 1.XA 

* ' 

»■: -ii ^ t 

Ol J-&J 1 O I ^3 lJjb ^3 1 j^wL^p ^ g ■ I 

oil £ij ji’ cSJJ i|JU 

5r4)i i /p. f ( JLji jif j- 
j! oT*4)i j \j\i 'f\ *Ja\ 

■tij l (*f Si ‘a* j' f 



Chapters On The Tafsir Of Qur’an 276 


ju »iu 


would say something about the 
Qur’an, or interpret it without 
knowledge, or according to to their 
own intellect. Rather that which 
proves what we have said has been 
reported from them, that they 
would say something from 
themselves without knowledge. 
Husain bin Mahdl Al-BasrI 
narrated to us (he said: “‘Abdur- 
Razzaq narrated to us, from 
Ma‘mar, from Qatadah who said: 
‘There is no Ayah in the Qur’an 
except that I have heard something 
about it.’” 

Ibn Abl ‘Umar narrated to us (he 
said): “Sufyan bin ‘Uyainah 
narrated to us, from Al-A‘mash 
who said: ‘Mujahid said: If you 
recited the recitation of Ibn 
Mas‘ud, you would not need to ask 
Ibn ‘Abbas about much of what 
you ask him regarding the Qur’an.” 


i; JU jl; i; ^ ^ 

* ^ 

U : Jli sS LJ jZ* t jZJJi j* Jup 

JLij 4 j 1 jlyjJl ^ 

3 le . 3 Li ^l<*p 'y i /^p <c^p 
s^i^i 

L^o jl yJl j jp ^Lp ol 

.£iL 


tjJU- *}Lj -oil t—jbS’ ^ * — » U ojb aj *r j>-\j [ui^ oi-w-j] 

& Aj Ljw? jJfc J Aj AAJ|-Lp vI-jJL^- T 0 T ! ^ 

& © JJw* t JusS] Jjij A:^ t v /> : js-i- jjhj ajlp i Si b> J ji 

j .id) A^-— P Q La». 


Chapter 1. Regarding Surah 
Fatihatil-Kitab 


Yjj** C r?J ” O 

(Y Ai>Jl) * » l^SsJ ! 4 >*jU 


/« r/ic Name of Allah, 
the Merciful, the Beneficent 




1-2953. Al-‘Ala’ bin ‘Abdur- 
Rahman narrated from his father, 
from Abu Hurairah that the 
Messenger of Allah s§§ said: 
“Whoever performs a Salat in 
which he does not recite Umm Al- 
Qur’an in it, then it is aborted, it is 


- r^r - (» 

P X<>j>s-a ^ JaJ I 

5 3o* If if 

:3li jjlg 4ul 



Chapters On The Tafslr Of Qur’an 


277 




aborted, not complete.” He said: “I 
said: ‘O Aba Hurairah! Sometimes 
I am behind an Imam' He said: ‘O 
Ibn Al-Farisi! Then recite it to 
yourself. For indeed I heard the 
Messenger of Allah saying: 
Allah, the Most High said: “I have 
divided the Salat between Myself 
and My slaves into two halves. Half 
of it is for Me, and half of it is for 
My slave, and My slave shall have 
what he asks for. My slave stands 
and says: All praise is due to Allah, 
the Lord of all that exists.” So 
Allah, Blessed is He and Most 
High says: “My slave has expressed 
his gratitude to Me.” He says: The 
Merciful, the Beneficent. So He 
says: “My slave has praised Me.” 
He says: Owner of the Day of 
Reckoning. He says: “My slave has 
glorified Me. And this is for Me, 
and between Me and My slave is: It 
is You alone whom we worship and 
it is You alone from whom we seek 
aid” until the end of the Surah 
“This is for My slave and My slave 
shall have what he asks for.” So he 
says: Guide us to the straight path. 
The path of those upon whom You 
have bestowed your favor, not 
those with whom is Your wrath, 
nor those who are astray.”’ (Sahih) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan. 

(Other chains of narrations) 

(Another chain) from Abu 
Hurairah that the Prophet said: 
“Whoever performs a Salat in 
which he does not recite Umm Al- 
Qur’an in it, then it is aborted, [it is 
aborted,] then it is aborted, not 


jf ^ ’} ^7 G# 3 

„ t * < i i 

o jS I ij if - 1 Ojjjjt lj I IJ : O-U : (J 15 

J lifyli 'j\ L; : JJ r UV f l si JJ 
: 6 yu ^15 tviL yjL> 

ytj yy : ^JL 4jj I Jli» 

iSkk 

: J JLxJ I 1 3 L*» U y, j 

ill J jJLJ J 4ji ^ 

. t L*jj> iijLj 

f J?\ :&l J Jd 

yy ^ : J yy 

Jyj 1 lJ, 

<skf y?'j 

L« ^ jIaJj ^ ju-iJ ojj-lJi 
o :J jju t 

. [v-r] 4drJ^I V,' ^ 

. y*»>- ojJ> ILa [ . cJb] 

^O.-' • 9 } 9 A I — 0 I — ® fc ® «• *" 

j y Jf l£ j j 

If ‘y^^ 4f <ih 

^ ir 11 u* J} If 

<S i iSJJJ *4^4^' 

cri' If kf <y. 

d* lJ} Id t5 S*3 d ^ J°y 

fd *J} i-Sjjj 0j 

:J15 y jp 

^ ^ J ^ 


C5i' J?**’ 



Chapters On The Tafsir Of Qur’an 


278 


j.j tmAi Oljjji 


complete.” 

And in Isma'il bin Abl Uwais’ 
Hadlth, there is no more than this. I 
asked Abu Zur‘ah about this 
Hadlth, he said: “Both of the 
Hadlth, are Sahlh” And he argued 
this with the narrations of Ibn Abl 
Uwais from his father from Al- 
'Ala\ 


J5 ^ 0*1 j3 


2-2953. (Another chain) from 'Adi 
bin Hatim who said: “I went to the 
Prophet m while he was sitting in 
the Masjid , the people said: 'This is 
'Adi bin Hatim.’ And I came 
without having a treaty nor a writ. 
When I was brought to him, he 
took my hand. Prior to that he had 
said: 'I hope that Allah will place 
his hand in my hand.’” He said: 
“He stood with me, and a woman 
and a boy met him and said: 'We 
have a need from you.’ He stood 
with them, until he was finished 
dealing with what they wanted. 
Then he took me by the hand until 
he brought me to his house. A 
slave girl brought him a cushion to 


. lijto y»u 


> 9 * Z s > 


jA * jj AlAJJb 

[J-pU-ll] l&U : id odi 

# ji o* ‘fel if Jy 

s ' " * *" 

y\j ^J\ il 

0* tr~4?r o? fdk 

:<Jl» ji| o* '•y.'j* ijy 

jTyiil j» 1 j lyL |J 

05 Lrd J 0? <3^! 4^ J 

^ “ " *" " 

• ' s 0 * j) 0 1 "J ^ 

tl^^Jj>eJl !~La 4Pjj Iji cJ L-J . IJLa 

£cl^-lj 1 *}15 (J 1^3 

. f &Jt ^ i ^ J d' 

^ / * • ' ' 

* » Vj tO^L^zJl i A .* 






no 


:£J. ’j & - r^or - (r) 

u>Lf :jJLi ^ i£U- 

od 0* “r J ^" J 4^ 0* err 5 1^1 Oi' 
c4\ :Jli ^ J ^ jp jil 

JUi j^xZwaJI ^ 4ul J j-i j 

A>-1 aIII cJeo Ula . Nj jUl 
jl yrj't : iiJi Jla JIS <1)15 dij 

^ : JIS ^3 ojG 4)1 

*dJLip lii <1)1 : ^ l^JLo S 1^*1 ^5^15 

d c.,3.1 li ojl^ ^ ^yl ^5^ t5^ 



Chapters On The Tafsir Of Qur’an 


279 


jijJU! 


sit on, and I sat in front of him. He 
expressed thanks and praise for 
Allah then said: ‘What has caused 
you to flee from saying La Ilaha 
illallahl Do you know of another 
god other than Him?’” He said: “I 
said: ‘No/” He said: “Then he 
talked for some time, and then 
said: ‘You refuse to say Allahu 
Akbar because you know that there 
is something greater than Allah?”’ 
He said: “I said: ‘No.’ He said: 
‘Indeed the Jews are those who 
Allah is wrath with, and the 
Christians have strayed.’” He said: 
“I said: ‘Indeed I am a Muslim, 
Hanif He said: “I saw his face 
smiling with happiness.” He said: 
“Then he ordered that I stop with 
him at the home of man from the 
Ansar , whom he would frequently 
visit in the mornings and the 
evenings. When I was with him at 
night, a people in woolen garments 
of these Nima^ came. Then he 
performed Salat and stood to 
encourage them (the people) to 
give (charity) to them. Then he 
said: ‘Even if with a 5a ‘ or half a 
5a or a handful or part of a 
handful, to save the face of one of 
you from the heat of Hell, or the 
Fire. And even if it be by a date or 
part of a date - for indeed one of 
you shall meet Allah and it shall be 
said to him what I say to you: 
“Have I not given hearing and 
seeing to you?” He shall say: “Of 
course.” It will be said: “Have I not 
given you wealth and children?” 


I fc . l . P 6 J 0 Jj^J I 

U 8 : J IS 1 aJIp \j ! juj>*£ 

p : J li . ^ : cJi : J li « ? * 1 <Jl 

4)1 : J ja> Jl jA j : Jli ap U- 

: Jli iLi [Sf] 

S*3l S[i» : Jli cV :uii 

& s' } * ) * * *0 £ > £ i 

^Li : cLA* : Jli jj,j UaJ I j]_j 

JaAJ cJIJi : Jli . jjLl J 

cJjjli ^ ja \ ^ : Jli . U-Ji 
tjl^lll 0 Lip I jUaj'Vl 

^i opL>- SI 4L1p oJllp Ul Lj~3 : Jli 

. J li . j L<»jJ 1 0 A& Ij* If* 

"" * 

:JU JU . 

JJj jJj JJj 

jdjl jf Jb iXs 

tiu JJJM j*Jl : Jyl U aJ JjliJ *1 

1 : J . Jb : J Uco-S* 

: J c : J jils 'V IS JiD 

aSIjS jialJ ? ill CUjJS IS j^l 

ll^oJ wL>tJ 'V p-i . aJ 3 

jGl A^>-J ^5-^1 jJ • ^rT j>~ ^ 

^5^11 ibl jli AiliJl wJlJ-1 ^ ^li 


^ A cloth with certain patterns, and the word appeared before. 



Chapters On The Tafsir Of Qur’an 

He shall say: “Of course.” It will be 
said: “So where is what you have 
sent forth for yourself?” He will 
look before him and behind him, 
on his right and on his left, but he 
shall not find anything to protect 
his face from the heat of Hell. Let 
one of you protect his face from 
the Fire, even if with part of a 
date, and if he does not find that, 
then with a good statement. For 
indeed I do not fear poverty for 
you - Allah will aid you and grant 
you, such that a woman can travel 
on her camel howda from Yathrib 
to Al-Hlrah, or further, without 
fear of being robbed.’ I began 
thinking to myself: ‘Where would 
the thieves of Taiy’ be then?’” 
(Hasan) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Gharib , we do not know of 
it except through the narration of 
Simak bin Harb. Shu‘bah reported 
the Haditjh from Simak bin Harb, 
from ‘Abbad bin Hubaish, from 
‘Adi bin Hatim from the Prophet 
3H in its entirety. 


280 






Jy 1 t • l 3 ti] t ^ 

• [s’ J 

1-La [ i (J^5] 


(j5 

cA 

a* 


iil *)J I AS> j*j *)l < — u y 

y if cSJJJ 

* ' * 

f C/. !s-£ b* ‘tr^ J>. & 

. AjjJaj I 


T** JjU-iJl y y 

I Aj i — i y>- y l] L-^J 4j y -Ay yo 

. rv^.rvA/t 

Comments: 

This Hadith proves: 

1. The Messenger of Allah 3 §| desired that the chiefs of the various tribes should 
accept Islam in order to make it easy for the tribesmen to embrace Islam. 
‘Adi was a son of a known generous scholar, Hatim At-Tai\ He was chief of 
his people. So the Prophet si| desired for him to accept Islam; and Allah 
Almighty fulfilled his desire. 

2. The Prophet talked to ‘Adi in privacy in order to avoid any disruption, it 
was impossible to clarify his doubt and uncertainty in the gathering. 



Chapters On The Tafiir Of Qur’an 281 


jijJyi jiiuti 


2954. ‘Adiyy bin Hatim narrated 
that the Prophet jg§ said: “The 
Jews are those who Allah is wrath 
with, and the Christians have 
strayed.” {Hasan) 

He then mentioned the Haditjt in 
its entirety. 


1 Ulj J£U I ^ - Wot 

: jll' ^1 

^ * • O'- 

3 Lp y>- ^ dj Jj>- 

^ J* ^ J* t o“ >_ Cf) 

0 ^ " ~ * ' 

.«j^£ 

. aJ jJsu ^sli 

.JjLmJI I jiajlj aiLu»ij] I jp%j 


Chapter 2. Regarding Surat AU 
Baqarah 


\jy* ij*j [ • 

(r U*dl) Sybl 


In the Name of Allah, 
the Merciful, the Beneficent 



5T 


(1). 2955. Abu Musa Al-Ash‘arl 
narrated that the Messenger of 
Allah Hg said: “Indeed Allah Most 
High created Adam from a handful 
that He took from all of the earth. 
So the children of Adam come in 
accordance with the earth, some of 
them come red, and white and 
black, and between that, and the 
thin, the thick, the filthy and the 
clean.’” (, Sahih ) 

[Abu ‘Eisa said:] This Hadlth is 
Hasan Sahih. 


; j Lio 'y 0 Jk>- — Y ^oo — ( \ ) 

0 ^ ■ 

> 5 ^ - * -■ ^ , 0 , o + A? * 

L/f <y. ] j cs. 

C-9 jP ! I yJ li c-jLajJ| xpj Jyl 

<• <y. ^ A-L^r ^ 

Jyd»j Jli : Jli j* 

aJsS ^ja joT (jL>- Aii I 4jj I 



ji siAi 


cr^S 1 J 

^-Sm 

j*4r? jOi 

oA'j 


JciJ 

i j 



.«44yij 

ij 

. , . t 

Cr~^ •- 

yJj>- 11* [ i 

Jii] 


A4i lj j 


* *1 ^ t jJLi)l . 1 lj . a^„ 1' I I aj L ^j] 

YITin^ /Yr^UJlj ^Ij Y-Ar:^ ijU- ^1 a. 




: ©>“ 

j UaJiJ I 





Chapters On The Tafsir Of Qur’an 282 




Comments: 

Adam was created with an extract of soil from the whole earth. The 
various parts of the earth are different in color, nature and reality, and the 
effect of the various colors and natures exist distinctively in the human 
created from them. Basic colors are only red, white and black. Other colors 
are made of their mixture and combination. 


(2). 2956. Abu Hurairah narrated, 
that the Messenger of Allah 
said, regarding Allah’s saying: 
Enter the gate in prostration:^ 
“They entered dragging their 
behinds” meaning they distorted it, 
and with this chain, from the 
Prophet g|: But those who did 
wrong changed the word from that 
which had been told to them for 
another. 1 ^ - “They said: Habbah 
(a seed) in Sha‘irah (in barely).” 
(. Sahih ) 

[Abu 'Elsa said:] This Hadlth is 
Hasan Sahih . 


: *Up — Y^g*\ — ( Y ) 

if if L If 

' \ ' 

41 jt f if L 

if 

:Jli [ 0 A ] 

< ijr^\ if 'if*. \£\ 

V S& ftr 

Alj**! :JU [o<\] 4^ 

Iua [ : ^~~p ji) Jli] 

■ 

■1 a^- y*-\j t <JIp 


• ^ (JljjJlXP y T * \ o ; q 

Comments: 

The stubbornness of the Jews is mentioned in this Hadlth, they opposed both 
verbally and physically, they entered the holy land with pride, crawling on 
their buttocks instead of prostrating with humility and humbleness; they 
distorted the words of pardon and seeking forgiveness into mockery saying, ‘a 
grain in barely’. 


(3). 2957. 'Abdullah bin ‘Amir bin 
Rabl'ah narrated from his father 
who said: “We were with the 
Messenger of Allah ^ on a 
journey on a very dark night and 
we did not know where the Qiblah 
was. So each man among us prayed 
in his own direction. In the 
morning when we mentioned that 


y l&U - Y<\0V - (r) 

y &\ JLP y i 4i)l juIp y JP 

I L : Jli l ^p c <i*-o j y jA Ip 
if) aIIL. )) y yuA y 

uii jp iL jJ~j js iiliJi 


^ Al-Baqarah 2:58. 
^ Al-Baqarah 2:59. 



Chapters On The Tafsir Of Qur’an 

to the Messenger of Allah gg, then 
the following was revealed: “So 
wherever you turn, there is the 
Face of Allah.” [1) (Da ‘if) 

Abu ‘Elsa said: This Haditjt is 
[Hasan] Gharib. We do not know of 
it except as a narration of Ash‘ath 
As-Samman Abu Ar-Rabfah from 
‘Asim bin ‘Ubaidullah. And Ash‘ath 
is weak in Hadith. 


283 j* m a > 

dJp Mi <il JJi C’ji 

[^-1^-] IJu» jMi.p jjf Jtf 

^4 VI as jjo V v 
.am I jXp ^-vf I p jr* «^l OlLUl 

. C^jJ-sJl J i. I J 


aUJI ^ * — j L) l 1 J 1 .,<? 1 1 A^lsl lA>-U A?-j>- I j [s—XjuP 0J>tuJ] : 

c UlaJ I JLp (j— *S j ja £- A *j U j 4j 0 U — 1 1 I kLo JL>- ^yo U Y * : ^ c ^-Lwj V j 

• o j-pj ^ ■.< I I J Lp a . jw? JLa Lta*< aJj s • . au I JL~p Ip ^ ^ ^ t 0 : ^ 

Comments: 


This Hadith. proves that if due to darkness, and it being overcast, or because 
of clouds, the prayer is performed unknowingly to a direction other than the 
Qiblah, then this prayer will be valid. 


(4). 2958. Ibn ‘Umar said: “The 
Messenger of Allah jgg would 
perform voluntary Salat upon his 
mount facing whichever direction 
he was headed, while he was 
coming from Makkah to Al- 
Madlnah.” Then Ibn ‘Umar 
recited: To Allah belong both the 
east and the west.” [2] 

And Ibn ‘Umar said: “It was about 
this that the Ayah was revealed.” 
(Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. 

It has been reported from 
Qatadah that he said about this 
Ayah: To Allah belong both the 
east and the west, so wherever you 
turn, there is the Face of Allah. 
[Qatadah said:] “It is abrogated, it 
was abrogated by [His saying]: So 


l£U - Y<\oA - (1) 

^ t Ij 1 • Ojj la Jj Ij 1 

j~>- : Jli 

+ •* ' 

M & ois : Jii y j* Sjj ** 

Aj LiJL>- IpjJfij Ali>- 1 j ^1p 

j** Jtf' 1/ (*-* 4 ^ 

. [ u o] vi\ fa) zy\ 

. zy i dJjf ii* j : yJ- 'ji\ Jiij 

s^o Jl>- IXa [ . 1 J li ] 

^ Jla ajI ous 

jiis : aJN I 

a^ jXli ^ [ : o3 US Jli] 4^' iri 

: [aJ^5] 

.^uL; [m] 


111 Al-Baqarah 2:115. This preceded under no. 345. 
^ Al-Baqarah 2:115. 



Chapters On The Tafsir Of Qur’an 284 


jijili 4*1*1 


turn your face in the direction of 
Al-Masjid Al-Haram J 1 ! Meaning: 
facing it.” 

yu Jl ^ iisUl 1*%^ j\ yr o*>U^ <. ajt yx\j \ ^y>u 

i ) j y 1 y ; ^ ^ * 0 - 5 ^ jjl ^ 4 j (JiLJlx,p ^ V * • : q i 

. oJU**< i ~Lft> Ux^a ./'j 

Comments: 

The aim of the first verse is that no direction or side from among the 
directions is specified with Allah Almighty, the real purpose is to obey and 
follow Allah’s command The second Verse abrogates the rule of directing the 
face to the House in Jerusalem in prayer, instead it commands to turn the 
face in prayer to the Sacred Mosque in Makkah. 


(5). (A chain for that) from 
Qatadah. (Daif) 

And it has been reported that 
Mujahid said about this Ayah : “So 
wherever you turn, there is the 
Face of Allah”^ : “So there is the 
direction of Allah.” {Hasan) 

(A chain for the above narration). 


(6). 2959. Anas narrated that 
‘Umar bin Al-Khattab said: “O 
Messenger of Allah |j|! I wish that 
we could perform Salat behind the 
Maqam. So the following was 
revealed: And take you the Maqam 
of Ibrahim as a place of Salat .” f3] 
(Sahih) 

This Hadith is Hasan Sahih. 


j up & iUi iui i&U - (o) 

Joy GoJu>- : I yi 

9 ^ ' a H- os . „ 9 " o' \ 

if iSjjiJ if if £tJJ 

oji j Jji> iyA 

. 4 &\ illS ^3 : Jli 

:OUJl y iUJ y\ iui 

& j y y/j & 

:j ^ - yam - (n) 


j! ilU :Jl& ji ^ 

9 s'* 1 | O' 0 ' > 0 ' - s'l , 

i* j l)' if ^ if *-*J-** 

b J iv ? !<bl (J jUjX' : * — j LLail \ 

.[Ho] 


y jj yej tdjJl t-[>- U c o l *s*-y>-\ j \ j?%j 

. Aj JjjJaJ I <y t ULill jf ^J\ i _ s Loj 


^ Al-Baqarah 2:144. 
[2] Al-Baqarah 2:115. 
^ Al-Baqarah 2:125. 



Chapters On The Tafsir Of Qur’an 285 




Comments: 


The Station of Ibrahim is a stone, on which Prophet Ibrahim stood when 
building the House of Allah; the two Rak'ah after Tawaf should be performed 
behind it facing the Qiblah. 


(7). 2960. Anas narrated that 
‘Umar bin Al-Khattab [may Allah 
be pleased with him] said: “I said: 
‘O Messenger of Allah #|! I wish 
that you could perform Salat 
behind the Maqam of Ibrahim.’ So 
the following was revealed: And 
take you the Maqam of Ibrahim as 
a place of Salat .” {l] (Sahih) 


: — (V) 
iil ^UaixJl ^Jp Jli : Jli 

^jA \ !<ul J ^^jL> : cJi : [ajp 

JJj-* fl^° 

■ i fa 


[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih . And there is 
something on this topic from Ibn 
‘Umar. 

fa^ if faj * ffa** JA 


J li ] 

• fa) <j* J*3 


t UaiI ! ^£j>U 

.[^r£vo: c t £* • /U:^! ^ jl^JaJl] 


(8). 2961. Abu Sa‘eed narrated 
that about Allah’s saying: Thus we 
have made you a Wasata nation - 
the Prophet said 3 g|: “The meaning 
of Wasata is just.” (Sahih) 

[Abu ‘Elsa said: This Hadith is 
[Hasan] Sahih . 

(Another chain) From Abu Sa‘eed 
who narrated that: “The Messenger 
of Allah jg| said: ‘Nuh will be called 
and it will be said: “Did you deliver 
(the Message)? “He will say: “Yes” 
and his people will be called and it 
will be said: “Did he call you?” 
They will say: “No wamer came to 
us. No one came to us.’ It will be 
said: “Who will testify for you?” So 
it is said: “Muhammad and his 


: fa \sijfa — — (A) 

^jP \ jj\ fajfa 

fa if if ‘{4^ 

[ > t y*] iSl 

.Yap : Jli 

Vyifa] lJu ['• L ffad* yS JIS] 


Cji f*^ fa 

if ^^fafap ^p JfasAi I fcjfa : o jp 

• t|ls> Jli : Jli ^ I 

^pj-j i : J yfa : J ULs 

Ubl li ! S : J UL3 A^aji 


[i] 


Al-Baqarah 2:125. 



Chapters On The Tafsir Of Qur’an 286 




Ummah (community).” He said: 
You will be brought to testify that 
he delivered (the Message) and that 
is His saying: Thus, we have made 
you a Wasata nation that you will be 
witnesses over mankind and the 
Messenger (Muhammad) will be a 
witness over you.’ [1] 2 And Al-Wasat 
is “Just.” (Sahih) 

Abu ‘Elsa said: This Haditji is 
Hasan Sahih . 

(Another chain) with a similar 
narration. 


\ (JliLs . Jj>- 1 {jA U lil l AJ jlX) {jA 

: Jli i \j j : J 

> s 's ,4^ o s s > o, J 

I J ji dlJ Jii Jli <0 1 

Lla ^) j dU'jSji ^ Ui j il j lo 

<3* iA^=*4 

>o° * » /Ay x' 

. ^ Iju ^ -* 

. JL>- iJlfc [ : yf Jli] 

^ yJU- iJsii :jlL; ^ oUi 


tY'Y'Y'^:^ c oJUj>t» ^ j^>- c*L-jYM t^jUrJl *>- yi-\j • j*** 

. YV^ t JUpVi gSj ^ ytj * ^UpSi ^ VtM iHAV 

Comments: 


The Muslim Ummah is in between the negligence of the Jews and the 
exaggeration and immoderation of the Christians. Therefore it is called the 
Middle Ummah , and that which is in the middle, it will be on the middle 
course and the path of moderation. 


(9). 2962. Al-Bara’ bin ‘Azib said: 
“”When the Messenger of Allah |g 
arrived in Al-Madlnah, he 
performed Salat facing the direction 
of Bait Al-Maqdis (Jerusalem) fur 
sixteen or seventeen months. The 
Messenger of Allah i| longed to 
face toward the Ka‘bah, so Allah, 
Mighty and Sublime is He revealed: 
Verily, We have seen the turning of 
your face towards the heaven. 
Surely, We shall turn you to a 
Qiblah that shall please you, so turn 
your face in the direction of Al- 
Masjid Al-HaramP ] So he faced 
the direction of the Ka‘bah and he 
had longed for that. (One day) a 


y'j :S£i - Y^Y - (<0 

p ✓ ( * 

5 '3? I ^ J* h* 

4ss\ iJjsL>j auS l3J : Jli [v — > j Ip 

M ^ ois-j 

'&i &&& testi 4 <£> 


t iXlJi u sjj olSj y>«J 4^-Ji [ Y i 1 ] 

y> p : Jli *JUi Jj-J l J^23 
£jSj jUj jUk;Sli 


[1] Al-Baqarah 2:143. 

[2] Al-Baqarah 2:144. 



Chapters On The Tafsir Of Qur’an 


287 


jijitti *1*^ 


man performed Salat Al-Asr along 
with him.” He said: “Then he 
passed by some people from the 
Ansar performing Salat Al-Asr , 
while they were bowing toward Bait 
Al-Maqdis. He told them that he 
testifies that he performed Salat 
with the Messenger of Allah 
and he had faced the direction of 
the Ka‘bah.” He said: “So they 
turned while they were bowing.”^ 
(Sahih) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan Sahih . Sufyan Ath-ThawrI 
has reported it from Abu Ishaq. 


f „ , \ , „ > " t , c r t' 

jjW? Aj I jfii ! JUj CUo 

^J| >-j Jj AjIj Ait I J 

• j : JlS 

I -La [ ! y\ JlS] 

jL aL> Clljj -Lij 

. L>c— *i ( 


ojL>4 ^ p-L>- U oL>-Vl jL>-l t aJlp \ ^ j>% j 

l cUj-u- VT oT : ^ o^L^Jlj jlSV) JjJuaJ! 

. 4j ^>1 U-j-Aj>- /^a ^ T 0 . ^ 

Comments: 

The Prophet ^ was sent to follow the Monotheism of Prophet Ibrahim 3£Sl, 
the Qiblah of Ibrahim was that of his. Ibrahim prayed for the advent of the 
Prophet Muhammad so he remained waiting for the direction of the 
Qiblah to be changed; when someone’s arrival is awaited, the gaze follows his 
path of arrival again and again; so the Prophet ^ would look up towards the 
heaven again and again, eventually the direction changed on 15 th Rajab 2 AH. 


(10), 2963. Ibn ‘Umar said: “They 
were bowing during Salat Al- 
Fajr.” 1 [2] (Sahih) 

[Abu ‘Elsa said:] The Hadith, of 
Ibn ‘Umar is a Hasan Sahih Hadith t. 


:Si!i - mr - oo 

< v r P t jllo au! -Up ( v r P i j La , * * < v r P £p5j 

. I 3 ^ Ip^Sj Ijj : J IS j*Lp ,jpji 

•4^ U i-r-'L (j? 

" " * * ' 

y*s- <L*j -u*- [ : JlS] 




j-U- 


o Y 3 : ^ t I 0 Li-* i-Uj Jj>- £ £ A A ! ^ I 


(. aJLp 




0tjUl ^ ^jbUJl] 9 ^p ^ jy *-& -’Ll ^ J «'* aj jLo auI-Cp U-j-L*- 


[1] This preceded under no. 340. 

This preceded under no. 341. 


Chapters On The Tafiir Of Qur’an 288 


Ijil 

/£:4t>i-^Jl j** ^ ^1] I ojUpj [Y43Y:^ji;] j*p [r * V / V: ^,^53 1 

.[oTV: r iJL-JI JUU ^ [om: r cY *V4 

Comments: c r c 

People of a mosque got this news in the ‘Asr prayer while the people of the 
other mosque were told in the morning prayer, its detail has already passed. 


(11). 2964. Ibn ‘Abbas narrated: 
“When the Prophet ijg began 
facing the Ka‘bah they said: ‘O 
Messenger of Allah! How about 
our brothers who died while they 
were praying toward Bait Ah 
Maqdis?’ So Allah Most High 
revealed: Allah would not allow 
your faith to be wasted.”^ 
(Hasan) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. 


jpij - rvit - oo 

t JLw ^p t J-Jl : Vli 
UJ :JU ^Lp ^jI ^p ti^SCp 
!4)l G :ljJU &&3l Jl ^ *^J| 

j^JLvOj ^i-w 

ijjt 0^ ^1*5 4)1 3 Jj 13 ? ( j^JuL»Jl O-j 

.[ur] ifjfi 4^1.1 






Y 3 4 / Y . 1^ Y *\ ^ / Y . ^UJI j 4j .il £ *\ A * . ^ 


. 0 J-P^j ( 1 t A *\) jL>e-J I JJP JlA I J**I 

Comments: 

The prayer, here, is called iman , which proves that the deeds are part and 
Iman. 


(12). 2965. Az-Zuhri narrated that 
‘Urwah said: “I said to ‘Aishah: ‘I 
do not see anything wrong if 
someone does not go between As- 
Safa and Al-Marwah, nor any harm 
if I do not go between them.’ She 
said: ‘How horrible is what you 
have said O my nephew! The 
Messenger of Allah jj§ would go 
between them, and the Muslims go 
between them. It was only that the 
people who asumed Ihram in the 
name of the false deity Mannah, 
which was in Al-Mushallal, would 


J\ $ i&U - y*\o - or) 

, a>cj I J I3 (1) 

i fit* ' ' ' s fi 

t J Lp fjj] \ji : LijUJ oiS : Jli Sj^p ^p 

l *j bli lajai 1 <wiLj Jl>-I 

U lyL :ciia lUgl ^S>f M juf 

4)1 J j uiU? k 


oU^J Ja I (j IS^ Lo->l_J t (j I 

Oc? O ^ JliUk AlpUail 

3jLj 4)1 oj 


[1] 


Al-Baqarah 2:143. 



Chapters On The Tafsir Of Qur’an 


289 




not go between As-Safa and Al- 
Marwah. So, Allah Blessed and 
Most High revealed: So it is not a 
sin for those who perform Hajj or 
‘ Umrah to the House to go 
between them. [1J And if it were as 
you say, then it would be: “Then 
W there is no harm on him if he does 
f not go between them.’ 5 
i Az-Zuhri said: “I mentioned that 
to Abu Bakr bin ‘Abdur-Rahman 
bin Al-Harith bin Hisham. He was 
surprised at that and he said: 
‘Indeed this is knowledge. I had 
heard some men among the people 
of knowledge saying that those 
Arabs who would not go between 
As-Safa and Al-Marwah said, that 
going between these two rocks is a 
matter from Jahiliyyah. And others 
among the Ansar said: “We have 
only been ordered with going 
around the House, we were not 
ordered to do so with As-Safa and 
Al-Marwah. 55 So Allah Most High 
revealed: Indeed As-Safa and Al- 
Marwah are of the symbols of 
Allah..’ [2J Abu Bakr bin ‘Abdur- 
Rahman said: ‘So I thought that it 
was revealed about these people, 
and those people.’” (Sahih) 

[Abu ‘Elsa said:] This Haditji is 
Hasan Sahih. 

N yfi j \jl *a J I y * j <jl jL jL 

y* 0 LjLw* y» <. jas 


&& j) ciif 

: cilia jjs US cil S ')j [10A] 

. I y jl cip ^li>- 
J JZ Jy M Jli 

Li A LwA y> cIjj L>sJ I y> jJ I JLS' 

<" * s' s $ „ ' 

c- aiJ j i 1.1a jl :J lij 

y* Oil UJJ ! jjJjij ^.Ljl Jl>1 y* 

' — > yj» o j y^\j 1 y*j c_3 jiaj ^ 

y* y±j??L>f}\ ^Ia y*> lli I jip j] : jjJjij 
: j L^2 j I jj ^>- 1 J Li j 1 <1 La I 1 

Aj OwlLj dl ^JaJL> U 

lidll JjiLi oj jdij La^JI 

^3 oJj-> Ji LaIjU : y*s>~'^\ Jup 



t £>J i i a?- j>- 1 j t aIp (jJcu : 

^ I y -Loj>ia yp L Aj Nj 


. 4j 4*nr.i J p 

Comments: 

5a 7 is a pillar of Hajj according to the majority, Hajj is not valid without it. 
Imam Ash-Shafi‘l has the same opinion, and also a known statement of Imam 


[1J Al-Baqarah 2:158. 
^ Al-Baqarah 2:158. 


Chapters On The Tafsir Of Qur’an 290 




Malik, the most authentic saying of Imam Ahmad, Imam Ishaq and Abu 
Thawr hold exactly the same opinion. According to Imam Abu Hanlfah and 
Ath-Thawri, Sa 7 is Wdjib , if missed it can be expiated by offering a sacrifice. 


(13). 2966. ‘Asim Al-Ahwal 
narrated: “I asked Anas bin Malik 
about As-Safa and Al-Marwah, and 
he said: They were among the rites 
of Jahiliyyah.’ He said: ‘So during 
Islam, we refrained from them, then 
Allah, Blessed and Most High, 
revealed: Indeed As-Safa and Al- 
Marwah are of the symbols of Allah. 
So it is not a sin for those who 
perform Hajj or ‘Umrah to the 
House to go between them.’^ He 
said: ‘So it is voluntary to do so: And 
whoever does good voluntarily then 
verily, Allah is the All-Recogniser, 
the All-Knowing.”’^ (Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. 


~ ^11 - Or) 

^ / o ^ ^ 0 9 y s' * 

( j& i <lf. A ji 

^ 0 x£ f *i x S i 

c Oil U ^ JO I cJ lO : J li J j->- 'i 1 Lp 

* 

1)15 : Jlis bu^aJ \ ^ 

015 lUi : Jli 1 51UUJ1 
\&\ Jujj j>!i U415 

^ ll+j sJjipaJ u 1 4-lJJ *^3 

at 0 ^ U-* : Jli 

.OoA] 

IJla [ : Jli] 


J^>- ^ I Ip ^ T V A . ^ o 00«» ^ 1 • ^ i^auI y 


Comments: 4 

This Hadith, informs about a group of Ansar, who, in the pre-Islamic period, 
used to make Sa ‘i between of As-Safa and Al-Marwah for the sake of idols, 
Isaf and Na’ilah. 


(14). 2967. Jabir bin ‘Abdullah 
narrated: “When the Messenger of 
Allah arrived in Makkah, 

performing Tawaf around the 
House seven times, I heard him 
reciting: And take the Maqam of 
Ibrahim as a place of prayer So 
he performed Salat behind the 
Maqam , then he came to the 


^1 fcjuJ. - Y^V - (U) 

fox i x > 0 '0 X » X * { A J, .x'tf ^ 

t AxJ I t Ju«J>exa (J Uj 2 x-^ 

Jj^j Ox >-*^»0 ; Jli -Up y}^T 

l*— 0 C~JIj slls> aSJi AUl 

[Ho] >*lii 1^43 

XX* xf > X x ^ « / S ^ / 

^>^>J I J ? 


! 


^ Al-Baqarah 2:158. 
^ Al-Baqarah 2:158. 
[3] Al-Baqarah 2:125. 



Chapters On The Tafsir Of Qur’an 


291 




(Black) Stone, then he said: ‘We 
begin with what Allah began with.’ 
So he began at As-Safa and 
recited: Indeed As-Safa and Al- 
Marwah are among the Symbols of 
Allah.” 111 (Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. 

jjij y^i ^ ^ toifri jxi ij 

\ Y \ A : ^ & pJLw<> I j a* 


\'Jj <uil |jb UL) Ijlj» itjli 

I JuA [ : l Jli] 

. p>w? 


k-ij yJi ojb jjI a>- y>-\ j 
0^ j***? Y^li : ^ V • A: q 


. 4J ^ ia j 

Comments: 

The Sa7 between As-Safa and Al-Marwah will begin from As-Safa, because 
Allah Almighty named As-Safa first in the Qur’an. 


(15). 2968. Al-Bara’ bin ‘Azib 
said: “It was the custom among the 
Companions of Muhammad si, 
that if any of them was fasting and 
the food was presented but he had 
slept before eating, he would not 
eat that night, nor the following 
day until the evening. Qais bin 
Sirmah AI-Ansari fasted and came 
to his wife at the time of Iftar, and 
said to her: ‘Do you have any 
food?’ She said: ‘No, but I will go 
and bring something for you.’ He 
worked during the day, so his eyes 
(sleep) overcame him. Then his 
wife came, and when she saw him 
she said: ‘You shall be 

disappointed.’ About the middle of 
the next day he fainted. That was 
mentioned to the Prophet ^g, so 
this Ayah was revealed: ‘It is made 
lawful for you to have sexual 
relations with your women on the 
night of the fasts. So they were very 
happy about that. ‘And eat and 


:j CJ- x* - YMA (\0) 

if if if. 5 ^ A?* &x>- 

: Jli if* ^ 

b\S \l\ #t ^ 

jj M 33 jiUvi 

b\j ^/j aiJLJ J 5U 

0 ills o \S I I 

iiJCP Jui : Jlii jliaiVl 

- id iilu jiLl cN ?cJia 

4 jl J^ 8 | 4 lJL *3 — jlSj 

I ills tid £!>- : cJli aJIj ills 

s|§ <^ld idj> isjU jiip 
dijlf ilJ JcJ^ : 4 jY \ oAi 

Lg-> 

.tuv] ^ £& 


[i] 


Al-Baqarah 2:158. This narration preceded under no. 862. 



Chapters On The Tafslr Of Qur’an 292 


jin j* tnA* 


drink until the white thread (light) 
of dawn appears distinct to you 
from the black thread (of 
night).’” 111 ( Sahih ) 

[Abu 'Elsa said:] This Hadith is 
Hasan Sahih . 

i . . ^UJ J\ f Uaii iLJ ^ 


1 j-* [ : jjI JIS] 




c- jL» c arJ 1 

. if. <jP £ 0 * ^ ^ 

Comments: 

When Qays bin Sirmah was home, there was nothing at home other than the 
dates. He asked his wife for food other than the dates; so his wife went to get 
food from someone in exchange for dates. He had slept because of fatigue 
and weariness before she came. Now eating food was impossible. Due to this 
incident, these Verses were revealed to make it easy and flexible for the 
Companions, and then this routine principle came to existence which we 
follow to this days. [ Tuhfat Al-Ahwadhi: vol. 4, p. 1] 


(16). 2969. An-Nu'man bin Bashir 
narrated from the Prophet jjjg, 
regarding Allah’s saying: Your 
Lord said: Invoke Me, I shall 
respond to you. 1 [2] - he said: “The 
supplication is the worship.” And 
he recited: 'Your Lord said: Invoke 
Me, I shall respond to you.’ up to 
His saying: 'in humiliation.’” 
(Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih , [Mansur (also) 
reported it]. 

dUjJb- y VATA:^ tf-LpjJl u 


y\ &jj- - (n) 

if if jZ Zj ll. 

i® if if 

~ " * + * ' "* 

^>^J\ liyol • Jy 

aSU*JI y> £lpii1» : JUj [1* : yip] 

4^3 d,pj>1 3\sj 4 'yj 

■ «4^4 ^ j) 

ylo- li-A [ : ^ji^f y} JIS] 

OljjJ 




-U jjl <>- 


I \ t jU- yl >w>j 4 j ji y ojb 


Comments: 

It is a part of a Verse of Surah Ghafir: “Those who scorn My worship they 
will surely enter Hell in humiliation...” thus not invoking is interpreted with 
scorning worship; so the Prophet said, ‘The supplication is worship’. 


[1] Al-Baqarah 2:187. 

[2] Ghafir 40:60. It appears that the author intended to apply it to Al-Baqarah 2:186. See 
Tuhfat Al-Ahwadhi. 



Chapters On The Tafair Of Qur’an 293 


JtjUJI 


(17). 2970. ‘Adi bin Hatim 
narrated: When ‘Until the white 
(light) thread of dawn appears 
distinct to you from the black 
thread (of night)’ was revealed, the 
Prophet said to me: ‘That only 
refers to the whiteness of the day 
from the blackness of the night.”’ 
(Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. 


ij-l t&U - YW* - (W) 
i^lJI y 

cJjj l»J :Jli 

# U &Vr jgfl >jj 

U![» :£ J JL5 [UV] 

. {jA cliJj 

. y) Jli] 


(Another chain) similar to that. ^ ^ 

t I ^jP jJ LLjJL^- 

: Ji\jC 4il l i ji l ^ t <Jlp 

i-jjo- ^ ><UV 4- • • »i3l ^ Ja^Jl I JaoJI ^ 


i>“ 




• : ^ t (4— "j 


(18). 2971. ‘Adi bin Hatim 
narrated: “I asked the Messenger 
of Allah ig about the fast, he said: 
‘Until the white (light) thread of 
dawn appears distinct to you from 
the black thread (of night)”’ - he 
said: “So I took two ropes, one 
white and the other black to look 
at them. So the Messenger of Allah 
3$g said to me” - it was something 
that Sufyan (a sub narrator) did 
not remember - so he said: “It is 
only the night and the day.’” 
(Sahih) 

[Abu ‘Elsa said:] This Hadidtjt is 
Hasan Sahih. 


J\ y\ l£U- - Y<W 3 - OA) 
ji- Jl ^ ‘jp jdi JjU 
<3)1 JjJj cJLii : Jli Li- 
JgJI %£ &> : Jl 2 r jJdl 
oJiili : Jli irt JJ.V' 


cJuJo sjZ>\ I UjJ- l 

jA % <t>i j_jj j jiii i ujji ^L : f 

> i j >o > a ^ 

J-JJ I L>jl M ! (J LSi t O Aiai>sj 






jj>- I j_4i [ ! y\ <J13] 


ixc>JI ( _ 5 x>- i <^U a>- j?- ! j 

J&\ Aj ^ * *\ * ! ^ ^*-Lwoj i 0 ^ ^ i \ 1 Jop«J I ^y» Si I 

Comments: 

When 4 AdI bin Hatim embraced Islam, the Prophet #| recited to him the 
Qur’anic Verse mentioned in this Hadith, who understood its literal meaning. 



Chapters On The Tafsir Of Qur’an 294 


jljill 

He put a black string and a white one under his pillow at night, and slept. He 
kept looking at both strings to find out the time to end the predawn meal. 
What a long and wide pillow was it that hid the darkness of night and the 
whiteness under itself! The Prophet then explained, ‘This Verse means the 
darkness of night and the glow of morning’ . 

(19). 2972. Aslam bin ‘Imran At- If. •V’ ~ -(H) 


Tujlbl said: “We were in a Roman 
city, when a large column of 
Romans came out to us. So about 
the same number or more of the 
Muslims went towards them. The 
commander of the people of Egypt 
was ‘Uqbah bin ‘Amir, and the 
commander of the (our) group was 
Fadalah bin ‘Ubaid. One man 
among the Muslims reached the 
Roman line until he entered amidst 
them, so the people started 
screaming: ‘ Subhan Allah! He has 
thrown himself into destruction!’ 
Abu Ayyub Al-Ansari said: ‘O you 
people! You give this interpetation 
for this Ayah , while this Ayah was 
only revealed about us, the people 
among the Ansar , when Allah 
made Islam mighty, and increased 
its supporters. Some of us secretly 
said to each other, outside of the 
presence of the Messenger of Allah 
3g: “Our wealth has been ruined, 
and Allah has strengthened Islam, 
and increased its supporters, so if 
we tend to our wealth then what 
we lost of it shall be revitalized for 
us.” So Allah, Blessed and Most 
High, revealed to His Prophet $g, 
rebuking what we said: ‘And spend 
in the cause of Allah, and do not 
throw yourselves into 
destruction.’^ So the destruction 


"f : \ .. 

Cf U* ‘CO-* <y. U* 

• (JL5 o\y*y ^1 c k, — ^ j>- 

lX : l aP lL> lIlJl ^ jj Jl OJlXj US' 

Ia p-fcPl Z/** 

yX* Ays, Jil ^yipj YjS\ j\ 

Jj-J ft AJLii <plI^Jl 

ur*- J* 

4)1 jl>w : I jJlij y>\^\ ^JLp 

t I I C 1 ^Jl AjwLu 

oXk OjJjbJ !^-0l 1 $j 1 U : <J Lai 

iLi SiSfl jjji cSy UJ | j IJL. iiSfl 

jsj iii Uj juJSm 'jlss 

(J OjS ! j*? . OJ J-S^U 

ji 4)1 jlj c^p Ld ji ol : 4)1 

llo^l jls oj Jpl 

Jill j/ii ii& ^u- u iiaUu 
llid U Qp Yy ^ t _ i Ip ^Ujj iSjCj 
di [yil3 Vj ^ul d ^ 

^Jip iiiivi ASCigin oJisd [Ho] ^ 

Jlj l*J . jjdJl llS^Sj 


^ Al-Baqarah 2:195. 



Chapters On The Tafsir Of Qur’an 


295 


jljiill wjIjuI 


was tending to the wealth and 
maintaining it/ Abu Ayyub did not 
cease traveling in Allah’s cause, 
until he was buried in the land of 
the Romans.” (Sahih) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Gharib Sahih. 


Uu [: y\ Jli] 



IjiJj d jfi y u L tijb y\ 

^ 11 V : ^ c j L>- I Cj* ® y* ^ ^ ^ ^ ^ t 1 Jj l» 

J^JLO ^jLi ®. ' jy^ L? j ^ AJ3\jj TV 0 / Y : i? ^Jlp 

j " ^Juo^xJl ijljj I JiS" " Jl*p ^ ^JUi apU^JI j " : aJ ji *#■ ^S"L«p 

. 1 4Jl) 1_J jj l*C*P J*£f J>- I 0 J I jJ jJ 1 jJ U- jJ l.»Lp 4P Lj*>ti I 

Comments: 

This Hadlth, proves that a person showing courage, bravery and boldness, 
making the enemies fearful and scared, breaking through the rows of the 
enemy, is correct. But it will be regarded incorrect if done so merely for the 
purpose to ignite the fire of war and to fuel it needlessly. Being engaged for 
the betterment of one’s wealth and business by giving up Jihad and military 
expedition is to provide opportunity to the enemy to overcome; therefore it 
leads to destruction, devastation and helplessness, which is totally wrong. 


(20). 2973. Mujahid narrated that 
Ka‘b bin ‘Ujrah said: “By the One 
in Whose Hand is my soul! This 
Ayah was revealed refering to my 
case: ‘And whosovever of you is ill 
or has an ailment on his scalp 
(necessitating shaving) he must pay 
a Fidyah of either fasting, or giving 
charity, or a sacrifice.’”^ 1 
He said: “We were with the 
Messenger of Allah ig at Al- 
Hudaibiyyah and we were in a state 
of Ihram. The idolaters had held us 
back, and I had a good deal of 
hair, and the lice were falling on 
my face. The Prophet $§ passed by 
me and said: ‘The lice on your 


y & l&U- - TW - (YO 
. (J IS J-A l>t«o o Li ^ li 1 


yd oJuj y i >— -*£ J li 

jT {J* ji 

^ & : Jli [m] jl iiij 


li Jij fcj y> J>*J> aIo Jj>J Ij 

o^i j J cJ15j j jS ^JuJl 

: ,jJ JUS ^ ^ iaSUi 

c p-*- 1 * oJ.® : J IS 8 dJj Ij ^ I 0 IS" m 

. N I oJU IS ® : Jli 


^ Al-Baqarah 2:196. 



Chapters On The Tafsir Of Qur’an 


296 


head are bothering you?”’ He said: 
“I said: 'Yes/ He said: Then 
shave.’ And this Ayah was 
revealed.” 

Mujahid said: “The fasting is for 
three days, the feeding is six needy 
people, and the sacrifice is a sheep 
or more.” (Sahih) 

(Another chain) from ‘Abdur- 
Rahman bin Abi Laila, from Ka‘b 
bin ‘Ujrah from the Prophet 
with similar. 

Abu ‘Elsa said: This Hadltjt is 
Hasan Sahih. 

(Another chain) from ‘Abdullah 
bin Ma‘qil as well, from Ka‘b bin 
‘Ujrah from the Prophet ig with 
similar to this. 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Sahih. 

‘Abdur-Rahman bin Al-Asbahanl 
reported [similar to this] from 
‘Abdullah bin Ma‘qil. 






j ^IjI f L^ll : .xa [>*j> Jli 

^ ^ ^ ^ ^ i ^ s 2 

. ikXpj^S 0 Lsi*» 1 1 ^ 

if P* ^ : M- f & ^ 
if. if^^ 'if if i f Lf} 

Wj if if. J* t e5^ f} 

. «iUS y^. 

. ir~*~ U* : ^ Jli 

0 * * 0 1 > yy < o J > 0 > I ^ ^ 

to-L>' : y yL> ’ if iff 

< 1)1 U-P" ^j-P 4 I fr <t^^> I 

if * y>* if if c 

. Ula 

^ JLjP li; J.1 Jli] 

• 

dr* Cji o**"^ X* ci-JJ Xj 

. [ I j-A ^■xj] f 4) I 


£ ^ ^ ^ Sjjp t ^Jlxjl t ^ f 'j <- Up JjL« 


JJL** 4) I JLP 4^-0 JL>- 4j JIaUx* 


a* 


>Y* > : 


4 pi— J l A if" 


if 


. <up I jJlA* ^ A ^ A : ^ 4 «ljj 


(21). 2974. ‘Abdur-Rahman bin 
Abi Laila reported from Ka‘b bin 
‘Ujrah who said: “The Messenger 
of Allah jg came to me while I was 
lighting a fire under a pot, and lice 
were falling on my face, or on my 
eye-brows. He said: ‘Are your lice 
bothering you?”’ [He said:] “I said: 
‘Yes.’ He said: ‘Then shave your 
head and offer a sacrifice, or fast 
three days, or feed six needy 
people.’” 

Ayyub said: “I do not know which 
of them he started with.” (Sahih) 


: JJ- % *J£ - YV/t - (YU 

* 

if ‘ff} if if Jf^*l ^ 

if c iJ ^ f} if if^A ^ if 

4)1 J jLj jip j}\ :JlS J> 

yUsi JllJlj jji cJj J$j\ \ilj 

kllijjU : Jlii - : Jli j\ - fyyr 

jJAlii) : Jli 4 ^jJ : cJS [: Jli] 

j\ j»U 4 j*^j 

t£y\ V : J^ ^ 



Chapters On The Tafsir Of Qur’an 297 


wljji 


[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. 




iJLk [ : jS Jli] 


t jJ-W) J t \ ^ ^ i 1 Ojf \j (, ^ j Ix^ J I l ^ j UtJ I 


L dJLp 


(J 4 * 4 




Comments: ' * ^ L ^~" ^ ^ Ar/U ’' : C 

It is proven from this Hadith, if the head has to be shaved due to a reason, in 
the state of Ihram, then the expiation has to be carried out, which is: fasting 
for three days or feeding six poor persons, or to sacrifice a goat. The person 
carrying out the expiation has the choice to choose any of the three. 


(22). 2975. ‘Abdur-Rahman bin 
Ya‘mar narrated that the 
Messenger of Allah jH said: “The 
Hajj is ‘Arafat, the Hajj is ‘Arafat, 
the Hajj is ‘Arafat. The days of 
Mina are three: But whoever 
hastens to leave in two days, there 
is no sin on him, and whoever stays 
on, there is no sin on him. [1J And 
whoever sees (attends) ‘Arafah 
before the rising of Fajr , then he 
has performed the Hajj” 

Ibn Abl ‘Umar said: “Sufyan bin 
‘Uyainah said: ‘This is the best 
Hadith that Ath-ThawrI reported.”’ 
(Sahih) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan Sahih. 

Shu‘bah also reported it from 
Bukair bin ‘Ata’, and we do not 
know of it except as a narration of 
Bukair bin ‘Ata’. 

Comments: 


\'yj> J\ t&U - YV/o - (YY) 

t 1 if *~ff (V L»Jb- 

iS 4f if is if 

^ ® f i (J j 3 ^ : 3 15 . 

^Cl . ^cj>tJl t c-> U ^p c ol $f 

is>j [Y*r] 4^ Pi 

iljil aii £^4 oi Jl* <i^p 

.IgiJI 

p; jdi 3ii p;i 3ii 

eljj iJlAj 

■ ^>1 JIS] 

V} frliap p P3 if AlLi 

. *UaP if) Vj 


This Haditji proves that if a pilgrim does not arrive at the valley of ‘Arafah 
before the dawn of the 10 th of Dhul-Hijjah, his Hajj will be invalid. The stay at 
Mina after the 10 th of Dhul-Hijjah is three days. If a person stays at Mina for 
the 11 th and 12 th of Dhul-Hijjah , and leaves after two days without staying on 
the 13 th for stoning the Jamarat, his Hajj will have no disruption, though staying 
until the 13 th is better. 


^ Al-Baqarah 2:203. 


Chapters On The Tafsir Of Qur’an 298 


jljjtll jn nidi 


(23). 2976. ‘Aishah narrated that 
the Messenger of Allah said: 
“The most hated man to Allah is 
the most quarrelsome.” (Sahih) 
[Abu ‘Elsa said:] This Hadlth is 
Hasan. 


J\ ’y\ bob - Ywn - (rr) 

f f f 

:jg| 4il J\i :cJli iiilp j* i&fc 
. jJS/l 4)1 Jl JU-^31 ^1# 

' I- * Jii] 


loYY*)^ t j>LaiJI jJ I A i — d.~J I t A-J-p 

. Aj ^>- ^1 l^jJL>- C p.L.w< j Ab-*P L)LjLuj lUv 

Comments: 


According to Imam At-Tirmidhi, this Haditjt is the explanation of Surat Ah 
Baqarah’s Verse: ‘...he is most quarrelsome of the opponents’; i.e. arguing 
without a reason and need, and to prolong it is an extremely detestable 
behaviour. 


(24). 2977. Anas said: “When the 
women among the Jews 
menstruated, they would not eat 
with them, nor drink with them, 
nor mingle with them in their 
homes. The Prophet jg| was asked 
about that, so Allah, Blessed and 
Most High, revealed: ‘They ask you 
about mensturation. Say: It is a 
Adha (harmful matter).’ [1] So the 
Messenger of Allah told them 
to eat with them, drink with them 
and to remain in the houses with 
them, and to do everything besides 
intercourse with them. The Jews 
said: ‘He does not want to leave 
any matter of ours without 
opposing us in it.’” He said: “Then 
‘Abbad bin Bishr and Usaid bin 
Hudair came to the Messenger of 
Allah 3 |g to inform him about that. 
They said: ‘O Messenger of Allah! 
Should we not (then) have 
intercourse with them during their 
menstruation?’ The face of the 


> > 0 >oy y 

JUP UiJb- 


YWV - (Yi) 

^jj 1 jZ>- j oLJu. 

cil S : Jll i 1 cCol) 4^1^ 
* ^ 

P pi* i\p\ li| ijp ) I 

i o I ^ Li yi* p j Li_^j j ilj pJj 

lijd Jil j/u iui 'j* ‘M $\ 

4^ j* if 

•^Js lji M m, <*' [TTY] 

cJ lii . ^L5oJ I U J5" I 0 ! j 
^ j-* 1 Lu*i 0 i -U La : ^ I 

^ ^Lp ^L>t3 : JU . Lull L>- 

* ^ 

3|| 4»! 

*^3 ! !<ul J L : ^ lij . tliJ Ju 
Ilf 4)1 J y^J A>-j J I ^9 

Lalli c Ug!lp ^w2P Jbi aj! Luis 


[1] Al-Baqarah 2:222. 



Chapters On The Tafsir Of Qur’an 

Messenger of Allah ^ changed 
color, until they thought that he 
was angry with them. So they left, 
and afterwards the Prophet ||| was 
given some milk as a gift, so he 
sent some of it to them to drink. 
Then they knew that he was not 
angry with them.” (Sahih) 

[Abu ‘Elsa said:] This Haditji is 
Hasan Sahih. 


299 




J. M tp\ £ Si %+* 

" - " j# 

,, 


5 J^J j\yr 

. 4j i < j^o V* * T : ^ t I . . . 

Comments: 

This Haditji is a proof that crossing the limits of the Shari' ah to oppose 
someone in anger of being criticised and abused is incorrect. As, according to 
the Shari 4 ah , sexual intercourse with the wife is prohibited during the 
menstruation period; but having sexual intercourse just for the sake of 
opposing the Jews is unlawful. 


(25). 2978. (Another chain) with 
similar in meaning. 

(Another chain) from Jabir who 
said: “The Jews would say: 
‘Whoever goes into his wife’s 
vagina from behind her, then his 
child will be cross-eyed.’ So Allah 
revealed: Your wives are a tilth for 
you, so go to your tilth when or 
how you will.”W (Sahih) 

[Abu ‘Elsa said:] This Haditji is 
Hasan Sahih . 


^ iUi t&U- - rm - (ro) 


oLa-wm \ jaS' ^1 ^1 Lja>- 

cJl5 ■ ^ Jj* jJtSvLjl 

Si ls? i P S* '-ilyt 

’p ilJyj -UjJl jli’ 

.[YYr] ««£ 4 $ py 


. I .xa [ . ^^1 cib] 

^ LwJ ^ L & I C J L>fcJ I A^~ I J i LwwJ I 1 * - 1 .X>«J I J 1 

. 4j 4X~p ^ j \ £ V o ; ^ t ® ^ A l ^ t I IjJli ^£3 


Comments: 


The wife of a person is a means of having children, the place of sowing the 


^ Al-Baqarah 2:223. 


Chapters On The Tafsir Of Qur’an 300 




seed (for children) is a woman’s vagina, her front private part. So this is the 
intended place for intercourse, but no form and style is specified for it. Sexual 
intercourse may be made making her lie on her back, and may be from 
behind, but nevertheless the place of entering for intercourse is particular, 
which is only the vagina. 


(26). 2979. Umm Salamah 
narrated from the Prophet gg, 
regarding: Your wives are a tilth 
for you, so go to your tilth when or 
how you willJ 1 ! (He 0 said): 
“Meaning one valve.” (Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. Ibn Khuthaim is 
‘Abdullah bin ‘Uthman bin 
Khuthaim. Ibn Sabit is ‘Abdur- 
Rahman bin ‘Abdullah bin Sabit 
Al-Jumahl Al-Makki, and Hafsah is 
the daughter of ‘Abdur-Rahman 
bin Abl Bakr As-Siddlq (narrators 
in the chain). And it has been 
reported as: “In one hole.” 


:j\k x iu; - r w - (n) 

0> ' ^ ' 

***>■ If iy) j* oi ' cf 

^P ^P J^P OJj 

[fa 

A* 

IJj* [ : Jli] 

C .-'p -> » i. ^ 

O Lo^P 4J0 1 wUP 

drf *4* 3* -i 2 ^ criO *<*4^ y' 

) * $ « ^ 

<W2 a>-j I 1 Jpj L-*< I .xp 

cjjjjaJi ^ UXj ^ 


•*r'j J 

^ <iiUp ^p oijjj aj jj! ^p tia/v-u^I 

. 0 J-A I J oilwDJ (V * 0 j\ : l)L«^P 


(27). 2980. Ibn ‘Abbas narrated: 
“Umar came to the Messenger of 
Allah gg| and said: ‘O Messenger of 
Allah! I am ruined!’ He said: ‘Why 
are you ruined? , He said: ‘I turned 
my mount during the night.’”^ He 
said: “So the Messenger of Allah 
gfg did not say anything in reply to 
him. Then Allah revealed this Ayah 
to the Messenger of Allah 0: 
‘Your wives are a tilth for you, so 
go to your tilth when or how you 



■v i&i- - nA* - (rv) 


LdX>- .* jjj I G-b>- 


^1 y^>r (£ I au! -Up 

:JU ^ ^p 

* S S * s 

J j-i- j L> : Jlii gig yi-p *L>- 

: Jli «?cilSLL*l Laj» : Jli <.cJC1a IauI 


aIIp S>: jjis : Jli t aJQJI 

^jip cJ jj U : J li t -o> I <J j 


Al-Baqarah 2:223. 

^ Meaning that he went into his wife from behind her. 



Chapters On The Tafsir Of Qur’an 301 


jijjitft 


From the front, the back, 
avoiding the anus, and menstuation.” 
(Hasan) 

[Abu ‘Elsa said:] This Hadlth, is 
Hasan Gharib, Ya‘qub bin 
‘Abdullah Al-Asha‘ri (a narrator in 
the chain) is Ya‘qub Al-Qummi. 


Comments: 


ft Ly- Iym ajjk sn ji>i j_Cj 

y/\j jJi [ur] pit, %\ py \j% 

. 4^L«J>sJ I J >;1ji J\j 

I -1a [ • j*) JIS] 

^ * £ "fclri h> ■ O'- >« > t ° 

jja> j I 4UI wLp V — JjJLkjj t V j£- 

.*&\ C^A; 

. £ ^ ^ : (j L^>- s y I) j L>* J <u <u!jlp 


This Hadlth, proves that having intercourse from the behind through the 
vagina and from the front is allowed, but doing so in the back side (anus) is 
unlawful. 


(28). 2981. Al-Hasan reported 
from Ma‘qil bin Yasar that he 
married his sister to a man among 
the Muslims during the time of the 
Messenger of Allah #§. She 
remained with him as long as she 
did, then he divorced her once 
without taking her back until her 
( Iddah elasped, but they desired 
each other again. Then he 
proposed again. He (Ma‘qil) said 
to him: ‘You ingrate! I honored 
you by marrying her to you, then 
you divorced her. By Allah! She 
will never be returned to you 
again.’ Allah knew of his need for 
her and her need for a husband, so 
Allah, Blessed and Most High, 
revealed: ‘And when you have 
divorced women and they have 
fulfilled the term of their 
prescribed period...’ up to His 
saying: ‘...and you do not know.’ [2] 
So when Ma‘qil heard that he said: 


alii j Lp &!>■ - - (YA) 


Cyi (J-^ jjj 0 Jj>~ 

"H* o* £jj 

j»-» <« Oj \S \js o JCP Co I5s3 40 I (J 


J lii u liaij I lg4a>- to j 
t L^ciLkd L^» L :<J 


t tJl-ip U ytA I Jj i JlJl V «uj I j 

14IJ} ofl>- ibl : Jli 
^uil» ^0*4 : <b1 JjJU t L$1 *j 

^ (JS, 4 ^ 


:Jli jaio Lgiw UJii [TTY] 


dlijjl : Jlii iUS UU^ 

. Jl2>t 


^ Al-Baqarah 2:223. 
^ Al-Baqarah 2:232. 


Chapters On The Tafsir Ot ar’an 302 


M l (U 


‘I heard my Lord and obey.’ Then 
he called for him and said: T marry 
you, and honor you.”’ (Sahih) 

[Abu ‘Elsa said:] This Haditji is 
Hasan Sahih . It has been reported 
through other routes from Al- 
Hasan, and that is reported from 
Hasan is Gharib. And in this 
Haditji, there is proof that marriage 
is not allowed without a Wall, 
because Ma‘qil bin Yasar’s sister 
was not a virgin, so if the matter was 
up to her, not her Wall, then she 
could have married herself, and she 
would have had no need tor Ma‘qil 
bin Yasar to act as the Wall for her. 
And Allah only addressed the Wall 
in this Ayah, saying: Do not prevent 
them from marrying their (former) 
husbands. - so in this Ayah is the 
evidence that the authority is with 
the Wall in marrying (women) with 
their consent. 


\jjb [ : Jli] 

cf Jj' h? JJ 

iJj -VO* jAj 

Jju i i!f Ji- ittS 

i L-j jLIj c*>-l oN 

JLJ-jj} IfcJj dji L^JI yS\ b\S > r 

if. J 4 " tJi p-b U~- a ' 

£UjNl 4j N \ oJLa <U) 1 l^- L*jjj 

♦uijSi J\ yS\ St IN* ti\ oJii 

^ gejjal J* 


'Aa ^JL>-l ^AJLa frLeJl jL 4 

Comments: ^ ■>^ J| * * m: C if&i ^ 

In case of the marriage of a widow or divorced woman, the guardian and the 
woman both are commanded to decide the matter of marriage by mutual 
consent and agreement. None of the two parties is allowed to do so without 
the consent of the other party. That is why, sometimes the matter of marriage 
is referred to the guardians and sometimes to the women in order to make 
both participate and they should not look to ignore each other. 


(29). 2982. Abu Yunus, the freed 
slave of ‘Aishah, said: “Aishah 
ordered me to write a Mushaf for 
her, and she said: ‘When you get to 
this Ayah then tell me: Guard 
stricly (the five obligatory) prayers, 
and the middle SalatP^ So when I 


vlJJL ^ t? l&U - Y^AY - (Y*) 
LjJU>- .*^jL^2j'Sll ^ I I 

if if •iij if 'i^* 

Jf ij i) if '■fS*" if. 

[I^p Jill ijJ’j] ifjfs- 


m Al-Baqarah 2:238. 



Chapters On The Tafsir Of Qur’an 303 


jijJitti 


reached it, I told her and she 
dictated to me: ‘Guard strictly (the 
five obligatory) prayers, and the 
middle Salat, and Salat Al-Asr. 
And stand before Allah with 
obedience.’ She said: ‘I heard that 
from the Messenger of Allah £jg.” 
(Sahih) 

There is something on this topic 
from Hafsah. 

[Abu ‘Elsa said:] This Hadlth, is 
Hasan Sahih . 

^j-P f J ^ 

Comments: 


o.1a C^Jdj : C-J lii d)l 

Cj s j\^oS\ ^ Aj*S I 

ci-li IgiiL Uii [TV a] 

0I3JU2JI I^W) 

. hu 1 j» y> j S*>LL?j JaJ-jJl 

• 5jl§ hu I J j-ij ^ : cJ li j 


_)L 


j* ^UJi ^3 

;-L>- I ^jl Jli] 


\ V A / ^ : Us t ^3 ^aj aj L1J U j. 


if 


b : 

nn: c c^ji 
.[> n/> :dJUU] 


This topic preceded under chapter 19 in the chapters on Salat, and in it that 
the view of ‘Aishah is that Al-Wusta refers to the Zuhr prayer, and this 
narration indicates her reason for that. 


(30). 2983. Samurah bin Jundab 
narrated: “The Prophet of Allah 
said: ‘The middle Salat is Salat Al- 
Asr.”' (Sahih) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Sahih. 


(31). 2984. ‘Ubaidah As-SalmanI 
narrated that ‘All narrated to him 
that on the Day of Al-Ahzab the 
Prophet ig said: “O Allah! Fill 
their graves and their homes with 
fire as they have kept us busy from 
Salat Al-Wusta (the middle prayer) 
until the sun set.” (Sahih) 


5: - mr - or*) 

0 ^ 0 < o' * f o * ' \'s." ' C ' ' 0 ' 

if if £JJ L* A ji 

. & ySj.* +> if" I Lj«A^^ , 0 3 Li 

J*Z,j JI :JU M, <u! ^ 

. M*S>- I-1 a [ . (Jli] 

-NAT: pJUaJ [jt^?*-^] : j>u 


llU :S£i - Y^Afc - (n) 

O' C' \'~ O' ~' > ' \ o , * ' Z'O' 

C 0^ Ui J^P (1 Ajj jP- I Ju^»< J^P o-A^P 

£ £ 0 s' ' o ' s £ 

ll)l ^^Lkl**Jl o_L^P J^P 4 '^f' ^ ! (1) iis>- 
\ <—> \y>~ *)! I ^ jj (J li I j I : L1 p 


4 li jl^*» LIS' 1 J li yj J ^_A J jl} !>U I ^JJ 1 » 

. ® I li." « > Lp ^ y L ^ I 0 ^Ls <2 i)^ 

iff- IJLA J>\ JlS] 



Chapters On The Tafsir Of Qur’an 304 


J . U IM A t 


[Abu ‘Elsa said:] This Hadith, is - . „ > * 

Hasan Sahih. It has been reported ’ ^ ^ ^ ^ 

through other routes from ‘All, and wl 'o\U>- y \ j 

Abu Hassan Al-A‘raj’s name is w 

Muslim. 

y 5->UJr : JU JJjJI c-jL t tpl... * 4 ^- y\j ‘{Hj*** 

, aj a*jj& y l JL-*— Jj>- y> "l Y V : ^ t " 1 

Comments: 

The sun sets after 'Asr prayer, this is a clear evidence that the middle prayer 
is 'Asr prayer. The Prophet was so cautious of it being missed, that he made 
the supplication against those who caused him to miss it. This is the correct 
opinion, that the middle prayer is Asr prayer. 

y - mo - (rr) 

Ji*qj>**o y& y I j j+Jzc S 1 y\ . O^U 

t t>y» y tJujj y y 

41)1 (J ijli) lijli y 41)1 Ji^ 

• 0 jij* yj V* y 

. J*) 

y uUl yj Aj oJLU y Jj>- y *\YA:^ tU<aj! 

y\] V* ^ ^ erf 

. [tt"l /Y : y yyr ^ 


(32). 2985. ‘Abdullah bin Mas‘ud 
narrated that the Messenger of 
Allah m said: “ Salat Al-Wusta is 
Salat Al Asr r (Sahih) 

There are narrations on this topic 
from Zaid bin Thabit, Abu Hashim 
bin ‘Utbah and Abu Hurairah. 


(33). 2986. Zaid bin Arqam said: 
“During the time of the Messenger 
of Allah |gg, we would talk during 
Salat , so ‘And stand before Allah 
with obedience’^ was revealed, 
ordering us to be silent.” (Sahih) 


y - yui - (rr) 

OjjU Cf. *ij\-*-* CS- 


C jJlj*- ( y l y ^Jb*P La-^l J^P JmaP y S^s>r^j 

g i # ^ » 

uh' y <y. 4o^' y 

* *" + s ' " 

^i5cj is : JU JUjI y~i J—>3 y* 


cJjl® 5*^L2aJl ^9 J J-i J *^4^ 

. o ^SClJU [ T V* A] -J) ^ 


Al-Baqarah 2:238. 



Chapters On The Tafsir Of Qur’an 305 


JMU A\ kljljjl 


a!) \y*yjfc caJU- ycj* \^y>u 

. aj jJI>- ^y I y J*plwl ^ja i JL^j 

Comments: * 

This Hadith, tells us that making conversation in the prayer was allowed until 
this Verse was revealed; and Surat Al-Baqarah was revealed in Al-Madlnah, 
according to the consensus. Zaid bin Arqam is also an Ansari and Madenite 
Companion. 


(34). (Another chain) with similar, 
but he aded: “And we were 
forbidden from talking.” 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih . Abu ‘Amr Ash- 
Shaibanfs name is Sa‘d bin Iyas. 


(35). 2987. Abu Malik narrated 
from Al-Bara’ (regarding): And do 
not aim at that which is bad to 
spend from it [1] - he said: “It was 
revealed about us, the people of 
the Ansar who were date-palm 
owners. A man would bring the 
amount of dates that he could from 
his date-palms, either a lot or a 
little. A man would bring a cluster 
or two and hang it in the Masjid . 
The people of As-Suffah did not 
have food, so one of them would 
go up to the cluster and hit it with 
his stick, and unripe and ripe dates 
would fall, and he would eat. Some 
people did not hope for good, so a 
man would bring a cluster with 
pitless and hard dates, and a 
cluster with damaged dates, and 
hang it. So Allah, Blessed and 
Most High, revealed: O you who 
believe! Spend of the good things 


— (TO 

e j>xJ J} 

. ® I j # : s I j j 

y) J15] 

I jy I j y.^J ■■ 




jIp <il xS Gjjii - YUV - (To) 

J* irt 5^ 

y J ^ i&Liii y 

i'o&s iL LSX %} : ? £Jl 

i Is jiiiS M i Li JLJ> : Jii tnv] 

a1>J ya U l) 15^ liil 

- * 

jk J^ 1 akj £'P j* J* 

j 15 J L 1 J AaULs 1 J L 

1S1 jlio kLCa} 1 Jjfcl 

I IxLlSi 0 L^OJU Aj^vai yjl} 1 | £ L>- 

J ^ iry ly^ L 

j <ui ydiJL t 

(Jjjli t AjjJJcsS ji J-JljljJ <*_djL>Jlj 

\yjft 0k} : JUS iT,tf Ail 

ot LC*J j j£L£= * li at 


[1] 


Al-Baqarah 2:267. 


Chapters On The Tafsir Of Qur’an 

which you have earned, and of that 
which We have produced from the 
earth for you, and do not aim at 
that which is bad to spend from 
it. [1] They said: ‘If one of you were 
given similar to what he gave, he 
would not take it except bashfully 
with your eyes closed.’ So after 
that, one of us would bring the best 
that we had.” (Hasan) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan Sahih Gharib . Abu Malik is 
Al-Ghifari, and it is said that his 
name is Ghazwan. Sufyan Ath- 
Thawri reported something similar 
to this from As-SuddL 


306 




>*<'■' ^ -rtf t 

j \ jJ i IjJli o\ 

\j Jipl \j» JjU I 

1Z :JU jl ^Uil 

✓ / 

.Yx* U ifof iuj 

L y l.; jS' ^.1 JIS] 

dlJl^ I J . L-J 

{Sjj l) : ‘wJj I <J L2j j 
. IJla {jA lili JjJllJl ^ 




<uljL«P 


TAo/Ti^UJ 



,1^1 


<y> 


L 'j [,>«*- 


\ AT T 


•c 


^ CfJ o] JJJ *i 


Comments: 

This Qur’anic Verse and the Hadith, prove that such best and valuable things 
should be given in the path of Allah, that a person will accept for himself 
willfully, happily and without hesitation. The bunches being hung in the 
mosque also prove that, for the general benefit of the public and for the 
people’s need, hanging electric fans, tube-lights, bulbs and clocks are allowed; 
such other necessities as well. 


(36). 2988. ‘Abdullah bin Mas‘ud 
narrated that the Messenger of 
Allah 2 || said: “Indeed the Shaitan 
has an effect on the son of Adam, 
and the angel also has an effect. As 
for the Shaitan , it is by threatening 
evil repercussions and rejecting the 
truth. As for the effect of the angel, 
it is by his promise of a good end 
and believing in the turth. Whoever 
finds that, let him know that it is 
from Allah, and let him praise 
Allah for it. Whoever finds the 


y\ li'j^ :t\ li l&U- - YUA - OH) 

VjA p u-^JLUl ^ .lip ^p Lr 0j>-')1\ 
<Jli : Jli 1 jup 

(Ol <uJ j 1 la. .llj jj)) : 4A)I J jdnj 

*JL}i oiklii ilS 1 223 dilajj 

dlJ-i Jj>“^ Jj A- i J \j 

JL>-j 4jbi 


l 11 Al-Baqarah 2:267. 



Chapters On The Tafiir Of Qur’an 


307 


jljjftl jo m fll 


other then let him seek regue with 
Allah from the Shaitan [the outcast] 
then recite: Shaitan threatens you 
with poverty and orders you to 
commit Fahisha'”^ (Da if) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Sahih Gharlb. It is a 
narration of Abu Al-Ahwas, we do 
not know of it being Marfu , ' except 
through the narration of Abu Al- 
Ahwas. 

j 4 j ill* y& \\ * o ^ ^ t (j I ^ 
. JLnj Aj*A <bP 

Comments: 


o I "jA 4it> jjJculs {$' ^ ^ 

rL% jLiTf ^ 

.[ha] i:vi 

l-ia [ Jtf] 

£ £ > ^ ^ ^ 

^jl /^O Yj Ip ^ 3^0 <3 yu ^ 

.^Sn 

^L-Jl ^ jpyJ 

I LJ I y p- UaP t * : ^ i j L>- I 


This Hadlth informs that Satan creates illusions of fear, of poverty and 
starvation for a person in case of spending in the path of good, but urges for 
spending on the causes of evil and immorality. Therefore a person needs to 
be cautious and mindful of satanic whispering and illusions. 


(37). 2989. Abu Hurairah 
narrated that the Messenger of 
Allah i| said: “O you people! 
Indeed Allah is Tayyib (good) and 
he does not accept but what is 
good. And indeed Allah ordered 
the believers with what He ordered 
the Messengers. He $$ said: £ 0 you 
Messengers! Eat of the good things 
and do righteous deeds. Verily I 
am well acquainted with what you 
do.’ [2] And He said: ‘O you who 
believe! Eat from the good things 
We have provided for you. t3] He 
said: “And he mentioned a man: 
‘Who is undertaking a long 
journey, whose hair is dishevelled 
and he is covered with dust. He 
raises his hands to the heavens and 
says: “O Lord! O Lord!” Yet his 


y> xf tflU- - - (rv) 

*0' >o * ° 'y*' ' 

<jjj jA y> i XX>- 

ifT if iji} if Cf. if 

I L ® <u I (J (J 15 : JI3 

t Ci V[ Jl ^[j] 2bl 0[ !^-»Ul 

% f U. y\ ttl 01} 
\p-\j Xfi\ Si $ <&> 

[ T V I] ^ CjjbjU U_> U^y. 

cilL ! jL. I » j3t ^ : Jlij 

'}y 3 \\ :JU [WT] t 

jUUi Ji oi it: ijJii 3ISJ1 ^ 

>>' ' , K - > > - I "" S' " j" ^ " I- 

4 j fc !® I 4 .o.-w b.aj < J j U b 

Jli c 


Al-Baqarah 2 : 268 . 

^ Al-Mu 1 minun 23 : 51 . 
[3] Al-Baqarah 2 : 172 . 



Chapters On The Tafsir Of Qur’an 


308 




food is from the unalwful, his drink 
is from the unlawful, his clothing is 
from the unlawful, and he was 
nourished by the unlawful. So how 
can that be accepted?’” (Sahih) 

[Aba ‘Eisa said:] This Hadltji is 
Hasan Gharib . We only know of it as 
a narration of Fudail bin Marzuq, 
and Abu Hazim is Al-Ashja‘1 - his 
name is Salman, the freed slave of 
‘Azzah Al-‘Ashjaiyyah. 

l .*>3 \ ajJLmoJI J j-i iStfjJI t a>- j >- 1 j 

■ c3j jy & Cr 4 

Comments: 

When the lawful earning is not in consumption at all, and a person is 
nourished with unlawful earnings, his eating, drinking and dressing all are of 
unlawful wealth, in this case the person’s humbleness, dishevelled hair, body 
covered with dust, and even being in the state of a journey, cannot be a 
means of the acceptance of the supplication. Because the condition for the 
definite acceptance is, ‘let them obey Me’; when they do not accept and obey 
His Command, how will He then respond to their requests and invocations. 


lii [ : Lr - t jp y) JlS] 

• *• •' I'm- * ' 

>> . . . - ‘An - * . I " 

fjb>- y\j -(Jjjj* 

. AyyyJ* N I c J.P ^ y j LoJ-ww 


(38). 2990. Isra‘11 narrated from 
As-Suddi who said: “Someone who 
heard from ‘All, narrated about him 
saying: ‘When this Ayah was 
revealed: “And whether you 
disclose what is in yourselves or 
conceal it, Allah will call you to 
account for it. Then He forgives 
whom He wills and He punishes 
whom He wills.” [11 - we were very 
distressed about it.’ He said: ‘We 
said: “Something occurs in ourselves 
to one of us, and he will be taken to 
account for it, and we do not know 
what of it he will be pardoned for, 
and what of it he will not be 
pardoned for.” So this Ayah was 
revealed: Allah does not burden a 


. > > • *•' 
. Ju^>- JLP 


- YM’ 


- or a) 


a* o* As* 

* J jaj lIp ^ ^ i 

% C IjjJj :cSll .Jl* cJy ll) 


jiO & * fc-XL 

i[YAi] 


> -f .* i *f • i Af 

(jr* Sr'^J yj. 


" * s * * * * > - ; so' s o % 

. v *3 j \ : Qs : cjli . llL i>- 1 


N Uj Ala U jAj ^ 4j lAls 

! 4 jS[ I eJ LA 

li 'Jj. ills iil 

. C Y A *1 ] ^ t. c -v 


[1] Al-Baqarah 2:284. 



Chapters On The Tafsir Of Qur’an 309 


ji.xflii ±\$j\ 


soul beyond what it can bear, for it, 
is what it has earned, and against it, 
is what it has wrought.^ (DaHj)^ 


(<jLA[l) \ < \ < \ /\y 0 : ^ y»" & [uljw> \ 

. <CP Jju o 

Comments: 

The revelation of this Verse and its apparent meaning demonstrated the fear 
of accountability of all types of thoughts, whims and imaginations, whether 
they were provoked or they came to the mind through oneself; so the noble 
Companions became worried, and the following Verse made a clear 
explanation. According to Hafiz Ibn Al-Qayyim, the companion would 
implement the meaning of Nasakh (abrogation) for explanation as well; so 
‘All interpreted the meaning of the abrogation in the explanation and 
description. 


(39). 2991. Umayyah narrated 
that she asked ‘Aishah about the 
saying of Allah, Blessed and Most 
High: And whether you disclose 
what is in yourselves or conceal it, 
Allah will call you to account for 
it. [3] And about His saying: And 
whoever does evil, he will be 
recompensed for itJ 4J She said: 
“No one has asked me about it 
since I asked the Messenger of 
Allah 3g|, he said: ‘This is Allah's 
admonition for His slave regarding 
whatever he is striken with, of fever 
and problems, even the item that 
he has in the pocket of his shirt 
which he loses and worries about, 
until the slave’s sins are removed, 
just as the red ore is removed from 
the bellows.’” (DaHf) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Gharib as a narration of 
‘Aishah, we do not know of it 


& 
> 


jlp &j>. - - (r^) 


if If. 

if. iA 

iijLj <d \ J y& t Ip cJ Li- I | 
jf 

[ur:*LJl] 4 ^ 5^ Jl£ 

<i)l cJl — •* As >- 1 L* U 

wli ju*JI <wl ojjbti iJUii 

apL^JI <!ScJI j y* 

o[ t If! Ju 

|jjb [ : ^1 <JtS] 


^ Al-Baqarah 2:286. 

^ Its meaning is recorded by Muslim, while the chain for this version is weak. 
^ Al-Baqarah 2:284. 

^ An-Nisa ’ 4:123. 



Chapters On The Tafsir Of Qur’an 310 




except through the narration of ; - . * . , 

Hammad bin Salamah. ^ 

^Ip ^ ^ ^Loj>- ^y> Y ^ A /'l : 1 [t — •/* 

. 5j J^>s-a <La1 J u Lw ! ^ Jjj 

Comments: 

‘Aishah meant that the reckoning and punishment mentioned in these two 
Verses, it is not the reckoning and punishment in the Hereafter; instead it is 
worldly hardships and trials, so that a believer may become pure gold after 
passing through the furnace of worldly hardships and tests, and his sins will be 
forgiven. But this is all about the deeds that are in control of human. 


(40). 2992. Ibn ‘Abbas narrated: 
“When this Ayah was revealed: 
And whether you disclose what is 
in yourselves or conceal it, Allah 
will call you to account for it.^ 1] 
Some things entered their hearts 
that had not entered them before. 
So they mentioned that to the 
Prophet m and he said: ‘Say: “We 
hear and we obey.” So Allah put 
faith into their hearts and Allah 
Blessed and Most High revealed 
the Ayah : The Messenger believes 
in what has been sent down to him 
from his Lord, and (so do) the 
believers (and) Allah does not 
burden a soul beyond what it can 
bear, for it is what it has earned 
and against it is what it has 
wrought. “Our Lord! Punish us not 
if we forget or fall into error.” [2] 
He said: ‘I have done so (as 
requested).’ Our Lord! Lay not 
upon us a burden like that which 
You did upon those before us. He 
said: [‘I have done so (as 
requested).’] Our Lord! Put not a 
burden upon us greater than we 


& l&U - Y<W - (10 


(j L a wj ll) J j>- . 

' ' * s ' 

: 4jS|| 5^-* cJjj l*J : Jl* 


At ^4= ^Jajl *3, b 

jU <0* j£jli jiS 

: :Jlii Cs? 


>> * 'o' ' 0 

jJb l Jew 

tL Jjjb 

[yao] zy \ ^ & 


15 ^ ^ J&S # 


0^ L-j C :\ ■ ,.VTf li l£lpj 

\jwjj ^ fl oJl*3 jS ® : J li ^ i •. x, 


# yclii u? i j 

[cJl*s li] : Jii ^ULS ^ 

U ^JLp\j Lp <_Jtpb ^ Ul Lsll? *bf U 

. # oJl*j jS» :<Jli c[YA^] ^ f j 
IJii :[: ^ J>) J 13 ] 


[l] Al-Baqarah 2:284. 
Al-Baqarah 2:286. 



Chapters On The Tafsir Of Qur’an 


311 


ji>^ J* 




have strength for. Pardon us and 
grant us forgiveness. Have mercy 
on us. [1 ^ He said: T have done so 
(as requested).’” (Sahih) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan. This has been reported 
through routes other than this from 
Ibn ‘Abbas. 

There is something on this topic 
from Abu Hurairah. As for Adam 
bin Sulaiman (a narrator in the 
chain), it is said that he is the 
father of Yahya bin Adam. 


0 ^ cf J* lyt ^ d?jj 


ti 


* 

If. • ‘fj* if j>j 

. jJIj Ja : JUj jUli 


<ul jj L>*j o L j k — j 1 L t <k>- I j ! 

o^jjA k — ^ ^ {j* ^ Y "l ! ^ t 

.[Uo; c 

Comments: 

The Prophet jg§ taught his Companions the rule of ‘we hear and obey 5 ; 
because he ^ knew that only those thoughts and views would be held 
accountable that are in human control and the person intended and tried to 
practise them; therefore, there is no need to worry about the thoughts 
occurring in the mind, so long as they are not uttered or practised. 


Chapter 3. Regarding Surah Al 
Imran 


In the Name of Allah, 
the Merciful, the Beneficent 

(1).2993. ‘Aishah narrated: “I 
asked the Messenger of Allah 
about Allah’s saying: So, as for 
those in whose hearts there is a 
deviation, they follow that which is 
not entirely clear thereof, seeking 
Al-Fitnah and seeking its Ta’wllP'^ 


JT ~ Of ^^Jl) 

(i 

IjLL -yj — O) 

jAZ y\ £1^ Sj IS jS 

{jfr j JjJj j j-Aj 

is) o* J>) 


^ Al-Baqarah 2 : 286 . 
^ Al Imran 3 : 7 . 



Chapters On The Tafslr Of Qur’an 


312 


jljill 


He said: ‘When you see them, be 
aware of them.’” Yazld (one of the 
narrators in one chain) said: 
“When you see them, be aware of 
them’ - she said it two or three 
times.” (Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. 


yp urr:^ 4yJUd' Jjb J\ J 


i aJLjIp yp 4 y yp t 

SjL :cJli yli- yf ^1: 

>4^ 4 ^ 

r> •fy s -M >* **< 

iliCjij yjlaJi i L* 

1*>U» : Jli [V] 

l$j 15 (. y J& 15 I j bli : Ay <3 13^ 

. jl yJy> 

yl^ lii [ \J~* y\ J15] 

y> j y V I A^Ij : gyi* 

11 (Jjj 11 " : ( J^)I “^ c> ^ lyl y Ay 


(2). 2994. ‘Aishah said: “The 
Messenger of Allah #| was asked 
about this Ayah: ‘It is He who sent 
down to you the Book. In it are 
Ayat that are entirely clear. ./ [1] 
until the end of the Ayah. So the 
Messenger of Allah ^ said: ‘When 
you see those who seek what is not 
entirely clear thereof, then it is 
they whom Allah has described, so 
beware of them/” (Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. It has been related 
from Ayyub, from Ibn Ab! 
Mulaikah from ‘Aishah. This is 
how more than one narrator 
reported this Hadith , ; from Ibn Abl 
Mulaikah from ‘Aishah and they 
did not mention in it: “From Al- 
Qasim bin Muhammad/’ Only 
Yazld bin Ibrahim [At-Tustari] 
mentioned: “From Al-Qasim bin 


y Ay l&U - Y - (Y) 
y ly l :[£jrfjl] ajjl y\ Ujil 
yP aSLU y I yl \SjS- 

J >j JA - : cJts 4 -AIp yp 4y>«^ yl 
&& Jjit tsif 5 A* yp 4)1 

[v] zy\ y>*T Ji £S£if 

Uj^A yJJI yiU 1^1® • <bl J j Jlii 

4)1 pjblls yJJl JLUJjU 44 L 0 u 

y^>- ^AA>- U* yl JIS] 

f - - if O / ^ > 1 » 

uA oJ ^y’ U* cijjj 

-b-'j j^p IjSCa . Lp yp 4 4 SJA 

yp 4 45CLU yl yl yP U-* 

y yP 4 4-5 I j AA fJj 4 <uLjIp 


^4/ Imran 3:7. 



Chapters On The Tafslr Of Qur’an 


313 




Muhammad” in this Haditjt. Ibn 
Abl Mulaikah is ‘Abdullah bin 
‘Ubaidullah bin Abl Mulaikah, and 
he heard from ‘Aishah as well. 


^ -bji 


I -La 

• i . , > » • 

J> 9' -h* Ji 


J J j* 

<bl J Ip Jj* ASClii jllj 


O^LI AJLa^ . W>L) t (j \ (J I 6j (. 1 

: ^ Li>wJ I k — j jA c 

Comments: 


A> 


i pc*bl if. 'kji 


. UojI Aw Ip i ya -tsj aSC-U ^ I 

t ^ j IjkJ I 4J>- I j t aJ-P 

j-b>- Y o ; ^ t p-Lw>j £ o i V : 

.V\: r tUY/):(jL>^l) jU ^1 «l jj 


Muhkamat are those verses of the Qur’an which are very clear and manifest in 
meaning, such Verses are called the Mother of the Book. These Verses have 
the status of being the central referral points for the rest of the Book. In case 
of any dispute or disagreement, it is decided in the light of the scale of these 
Verses. The people are invited to the Religion in these Verses; also in them 
are explained the fundamentals of Faith, worships and the Laws of Shan ah. 
Mutashabihat are the Verses of the Holy Qur’an that are beyond our 
observances and knowledge, or about matters which may be interpreted 
differently, and these Verses are mentioned for the matters of similitudes, 
parables and other lessons. 


(3). 2995. ‘Abdullah narrated that 
the Messenger of Allah #| said: 
“Every Prophet had a Wall among 
the Prophets. My Wall is my father 
Ibrahim the Khalil of my Lord.” 
Then he recited: Verily among 
mankind who have the best claim 
to Ibrahim, are those who followed 
him, and this Prophet and those 
who have believed. And Allah is 
the Wall (protector) of the 
believers.^ (Da‘if) 

(Another chain) from the Prophet 
|g§ with similar, but he (the 
narrator) did not say: “from 
Masruq.” 

[Abu ‘Elsa said:] This is more 
correct than the narration of Abu 
Ad-Duha from Masruq (narrators 


J (T) 

<. Ao I I jj t 

jS* 1 If If J\ 

c'S j *^> Jjxl j|w ; syk <tu | Jjwj Jli : Jli 

yA Jb b*. 

iy$ Ctp ^ Jfi'f 

iff % % fee 

.[1A] 

,'■'1 * t o'* * > o * *- 

jj) UjwL>- 

0 ^ " i ( ^ ^ > o 

.X+C' P t 1 ^jP t Au I j^P O 

U aJ jU J iiL $H 3* 5*' 


'Imran 3:68. 



Chapters On The Tafsir Of Qur’an 


314 




in the chain). Abu Ad-Duha’s 
name is Muslim bin Subaih. 

(Another chain) from the Prophet 
with similar to the narration of 
Abu Nu'aim, and “from Masruq” is 
not in it. 


ja ili y) 3i$] 

j. f\j J\ 

O' > 

. yL~*A I 

&x>- : y t ISjA>- 

-Up ,jP c^^wiJl ^ 1 .j & 


SH 5^' 

• jj _r~* i>* ^ 

ttt / \ : jUN I JiCJLo ^jUdaJl [cjL^ u^ o^li— ]] : 

^-fc JJ 1 AASl jj T^T /T 1 1 j-i ^yLp {S L>«J I A >ow?J Aj ^ojjl ^ <U)1.X%P A-oj>c>) 


Comments: 




This Aya/z tells that the relationship and connection with the Messengers is 
not merely on the basis of family relations and family lineage; instead, this 
relationship is achieved with obedience and loyalty to their mission. 
Accordingly, the nearest to the Prophet Ibrahim is Muhammad jg and those 
who believed in him. 


(4). 2996. 'Abdullah narrated that 
the Messenger of Allah #| said: 
“Whoever takes a false oath to 
deprive a Muslim of his property, 
he will meet Allah while He is 
angry with him.” So Al-Ash'ath bin 
Qais said: “By Allah! This was 
about me. There was a dispute 
between myself and a Jewish man 
who denied my right, and I 
complained against him to the 
Prophet jig. So the Messenger of 
Allah #| said to me: 'Do you have 
any proof?’ I said: 'No. 5 So he said 
to the Jew: 'Take an oath.’ I said: 
'O Messenger of Allah!’ If he takes 
an oath then I will lose my 
property.’ So Allah, Blessed and 
Most High, revealed: Verily, those 
who purchase a small gain at the 
cost of Allah’s covenant and their 


y\ :$& Istai - r<m - (1) 

cy. If j* *ij&A 

: 3 H 5 <1)1 J <J li : <J li <bl xS 

^ ^ 

dlip y*>J < 1)1 %S 

iij ^ : Lr ii ^ cJLiSh jiii 

u ^ ^ ^ 

S|j| /‘j-Jl 

cN : cJj iufi :Jg 4il J 

U : cJUb Jlii 

aIj! 3 U Oil ! 

aI) 1 ->4^ : JUfj iSjUJ 

.[vv] 5 S 1 Ji i<U> 

lj_A [ : y 1 <Jb] 



Chapters On The Tafsir Of Qur’an 315 


jmmJU wl^ii 


oaths... until the end of the % D . , 

4>Wi.” tl] (Sahih) ye 1 <*• -£r^ 

[Abu ‘Elsa said:] This Hadith, is 
Hasan Sahih. There is something 
on this topic from Ibn Abl Awfa. 


i ^ ^ ^ ' C. u^ 2JU - twjL toUj^a>Jl t^jUxJl 

(.Y'AA:^ C^UJI] ^j\ ^>\ i— »LJl % <> jtx^\ y) y> YtW 

.[too\ t Y*lVo 

Comments: 

This Hadith. proves that if the plaintiff does not bring witnesses to prove his 
claim, the decision will then be made by relying on the defendant’s oath; 
irrespective of whether his oath is true or false. 


(5). 2997. Anas said: “When this 
Ayah was revealed: By no means 
shall you attain Al-Birr unless you 
spend of that which you loveJ 2 ^ 
Or, ‘....Who is he that will lend to 
Allah a goodly loan../^ Abu 
Talhah - who had a garden - said: 
‘O Messenger of Allah! My garden 
is for Allah, and if I was able to 
keep it secret I would not make it 
public/ So he said: ‘Keep it for 
your relatives’ or ‘your close 
relatives/” (Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih . Malik bin Anas 
reported it from Ishaq bin ‘Abdullah 
bin Abl Talhah from Anas bin 
Malik. 


& t&U - Y<UV - (o) 

*. I j£j /y 4i) I ~Lp U j*>- \ \ j 

~ <■* * * * 

oJtafc Id • cj ii I 

4M i&s £ iju j> iy\ 


uy if j,js tfir \i j} 'J\ [hy] 

jl Sj t aAJLLj yjl Jli [YtoiSyUl] 


4i) L>- ! I lj [iJISi] :isl>- J 

: JUi cilpf M cilcil jJj 

. J I Jjbj IJi ^3 4JL»C>“|W 


Ijla [ : Jli] 

j ^jP I ^ Lo o I Jij . 


\ i'W t ^jLkJl oljjj 4 j <u I-Lp ^p Y 1 Y /r : ju >4 4 p- yJj 

,y>j ^5*1 t ^ ^ 0 / Y : Usj^J I y ^iiJto 4 j I y* (. pJL^j 


. ^ ^ A : ^ t j \ £ \ : ^ t ^ j L>tJ I 


Comments: 

An orchard is an apparent and open property, it cannot be concealed. So it is 


^ Al ' Imran 3:77. 

^ Al * Imran 3:92. 
Al-Baqarah 2:245. 



Chapters On The Tafsir Of Qur’an 316 


jijjSfl 


almost impossible to make a secret charity from the orchard’s produce, 
though the secret charity is much better. It is proven from this Verse that the 
best charity is of something that is dearer and more valuable to the owner. 


(6), 2998. Ibn ‘Umar said; “A man 
stood before the Prophet #| and 
said: ‘Who is the (real) Hajj 
pilgrim, O Messenger of Allah!’ He 
said: ‘The one with dishevelled hair 
who smells bad.’ So another man 
stood and said: ‘Which Hajj is most 
virtuous, O Messenger of Allah?’ 
He said: ‘The one with loud voices 
and blood (of the sacrifice).’ 
Another man stood and said: 
‘What is ‘the means’, O Messenger 
of Allah?’ 1 ^ He said: ‘Provisions 
and a mount.’” {Da%f) 

[Abu ‘Elsa said:] We do not know 
of this Hadlth [as a narration of Ibn 
‘Umar] except through the 
narration of Ibrahim bin Yazld Al- 
Khuzl Al-MakkI (a narrator in the 
chain). Some of the people of 
knowledge criticized Ibrahim bin 
Yazld due to his memory. 


:£j- & £* - TAAA - (1) 



O S O ,4s SO ' 4 s > , t I £ 

: Jli yoS' Jjl ^ 

U ^ :JlS ‘M ^r 3 ' Jl J+'j 

^ Las t ® 1 I W : Jli ? <U) I J ys> j 
J jLj L> • Jlii t y>-\ 

t y>-\ ^lii : Jli ?A)dl 

SljJl* : Jli J^3 U ^JJ\ U : Jlii 

.«2U fy\j 


A3 Ju N Ul ft [ : y) Jli] 

^ri ^ [j*-* if} 

<J3 ^jd 0? b pV' 


. ^ c AjL*-b> LaajL*!^ 

Comments: 

Allah stated about Hajj : ‘And Hajj to the House is a duty that mankind owes 
to Allah, those who can afford the expenses’. Imam At-TirmidhI reported this 
Hadlth as the commentary of this Verse that these things are to be cared for 
greatly in Hajj : away from beautification and adornment, calling Talbiyah 
aloud very often, offering sacrifice, the expense to reach the House of Allah 
and the ride, one’s own or hired. 


(7). 2999. ‘Amir bin Sa‘d bin Abl 
Waqqas narrated from his father 
who said: “When this Ayah was 


j^l£. :t£ l&U - - (V) 

Jr*i if 0?' 


^ Meaning the means by which Hajj is required. 



Chapters On The Tafsir Of Qur’an 317 


jljd&M j* ttJfi 


revealed: ‘Come, let us call our 
sons and your sons, our women and 
your women.. .’^ the Messenger of 
Allah |§ called ‘AH, Fatimah, 
Hasan and Husain and said: ‘O 
Allah! This is my family.’” ( Sahih ) 
[Abu ‘Elsa said:] This Hadlth is 
Hasan Gharib Sahih. 


# / iS f a t , o .*'(>*' 

J* Lfi' lA Lri yr* J* A** 

<* “ " ' ' ' 

£C 0 fs, ij)£> zy\ oJla cJjj u : jii J\ 
US [H] ^1 

1 1 : UIp Jill <Li 



AjkUYy^ : Jlii 
Ijl& [ : ^jI Jli] 



j ^y# I * j Lj tAjUwaJl (JjU^ c ^ JL~o 

. 4j T £ * & ! ^ t <UP 

Comments: 


The delegation of the Christians from Najran came in 9AH. Only Fatimah 
from among the Prophet’s daughters was alive then, his closest family 
member, as son-in-law, from the offspring of Banu Hashim was only 'All. 
Therefore the Prophet sent for ‘All along with the children of Fatimah for 
Mubahalah. 


(8). 3000. Abu Ghalib said: “Abu 
Umamah saw heads (of the 
Khawarij) hanging on the streets of 
Damascus. He said: ‘The dogs of 
the Fire and the worst dead people 
under the canopy of the heavens. 
The best dead men are those 
whom these have killed.’ He then 
recited: On the Day when some 
faces will become white and some 
faces will become black.. until 
the end of the Ayah. I said to Abu 
Umamah: ‘Did you hear it from 
the Messenger of Allah £g?’ He 
said: ‘If I had not heard it but one 
time, or two times, or three times, 
or four times - until he reached 
seven - I would not have narrated 
it to you.’” {Hasan) 

[Abu ‘Elsa said:] This Hadlth is 


tfai. y\ l£U- - r* • • - (A) 

~ y\ jAj - y £Sj 

y I (_£ lj ! (J li tiwJlp ^jl .j — P c y I 


^ A 

<u U I 


£ jllJl ; oUl y\ JlS 




t o y y>~ p I I c>J 

\ | Jm > > »>> \' W C - t 

<J\ x>stj >j*j o**> fjer Aj pj 

oil :oUt ^ cJi .[W] £Vl y-T 

: Jli 41 y 

ui;ji jf j! ji nj iiiif 

. e JL>- U uu^i JLp yj>- 

.yS- doJb- IJla ^ Jli] 

4j> li! jj I j . jjy- : ‘Uk-li <J liL j->lj 


' Imran 3:61. 
^ ^4/ ‘Imran 3:106. 



Chapters On The Tafslr Of Qur’an 

Hasan. Abu Ghalib’s name is said 
to be Hazawwar. Abu Umamah Al- 
Bahll’s name is Sudal bin ‘Ajlan, 
and he was a chief of Bahilah. 


318 


At 




^jA W1 : ^ jSi t^JuLdl ca^-U ^1 as>- j>-\j 


Comments: m<i ^ 

These people belong to a group of Khawarij called ‘Azariqah’, who were 
referred to Nafi‘ bin Azraq Kharijl. The Prophet said this regarding the 
Khawarij. [Tuhfat Al-Ahwadhl: vol. 4, p. 82] 


( 9 ) . 3001 . Bahz bin Hakim 
narrated from his father, from his 
grandfather that he heard the 
Prophet saying about Allah, 

Most High saying: ‘You are the 
best of peoples ever raised up for 
mankind...^ He said: “You are 
the completion of seventy nations, 
you are the best of them, and the 
most honorable of them to Allah.” 

(Hasan) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan. More than one narrator 
reported this Haditjt from Bahz bin 
Hakim similarly, but they did not 
mention ‘You are the best of 
peoples ever raised up for mankind 
in it.’ 

ctTAV:^ JUj*v« <ul <i up u U tJ-Ajil iAp-U tj* I Ajp y>- !j 

. & & o : y yj 1 aj j ^ t Y AA 

Comments: 

Meaning: You are the moderate nation and the followers of the middle 
course; you will guide the people to the truth and will bear witness against 
them regarding Allah’s Religion, and only you are on the Right Path of 
Religion. 

( 10 ) . 3002 . Anas said: “On the ■ ^ Cf. ^*4 '&>»• “ r "'< ~ 0 0 
Day of Uhud, the incisors of the 


:j CJ- jJi- - r>> \ - (M 

if. j&, 1 ^ j*** °j* * 4 * 

✓ ^ ^ 

1 A) 1 , 0JL>- i ArtJ l t 

Xa\ *)y y Jyd 3H 

: Jli [U*] r> ^ 

• J1S] 

{j* ^4^' iSjj 

yt 

• $ lb 


[1] Al Imran 3:110. 



Chapters On The Tafsir Of Qur’an 


319 


jijMin Ju 


Prophet % were broken, and he 
had a facial wound in the area of 
the forehead, such that the blood 
flowed over his face. He said: ‘How 
can a people that do this to their 
Prophet succeed, while he is calling 
them to Allah?’ So the following 
was revealed: Not for you is the 
decision; whether He turns in 
mercy towards them or punishes 
them. J 11 until its end.” (Sahih) 
[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. 


? ? rf * * a' > # * „ ' > - 

O I I b j*>“ I *. Uj Jc- 


Js- fill JU. J&- <££r J> *4>-j 
Iaa ijlis r <J L A3 1 j 

p-Aj^~b jAj 

4^4? * ^ i 

.[UA] U J^\ Jl 

<J15] 


\ V ^ \ . ^ t 1 * ^ ^ c ^Jl-3 c I Cj^> T T : ^ L <. I) 


lT" 1 


(11). 3003. Anas said: “The face 
of the Messenger of Allah #s was 
wounded, his incisors were broken, 
and he was struck by an arrow on 
his shoulder. While blood was 
flowing over his face and he was 
wiping it, he said: ‘How can a 
nation succeed while they are doing 
this to their Prophet and he is 
calling them to Allah?’ So Allah, 
Most High revealed: Not for you is 
the decision; whether He turns in 
mercy towards them or punishes 
them; verily they are the 
wrongdoers.” 121 (Sahih) 

I heard ‘Abd bin Humaid saying: 
“Yazld bin Harun was mistaken in 
this.”! 31 


^ juit i&U- - r* *r - (\ \) 

"7 A I > a } S * * V "j I - 9 * ) >9 * 9 S < 

: OjjLa tbJo- : j/ U iy. 

Vj C?iJJ H*rJ ^ 

J*J fj f Jeri f ^ 

lii :J>;j 

Jjjli J^Jj jAj ^ $'f > 

3' f 

.[> YA] 

> s ' ' ' * * s > s 9 ' 9 ' > 0 

JaJLp : (J SsS' 

• I A* Oi' 


111 Al ‘Imran 3:128. 

[2] ^4/ ‘Imran 3:128. 

He is one of the narrators. “What is apparent is that he was mistaken in his saying: ‘and 
he was struck by an arrow on his shoulder.’” (Tuhfat Al-Ahwadhl) 



Chapters On The Tafsir Of Qur’an 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Sahlh . 


320 


jljih junfli 


^ y) JVS] 


t>* UTV:^ jjjLfc ^ JjJj T*\/r:.u^1 : gLr* 5 

. j^LJl J*>\j iSjr^ jdl ^ \ : ^ c~>tf ^ 


Cr^ 


(12). 3004. Salim bin ‘Abdullah 
bin ‘Umar narrated from his father: 
“On the Day of Uhud, the 
Messenger of Allah i|g said: ‘O 
Allah! Curse Abu Sufyan! O Allah! 
Curse ATHarith bin Hisham! O 
Allah! Curse Safwan bin 
Umayyah!’ He said: ‘So the 
following was revealed: Not for you 
is the decision; whether He turns in 
mercy towards them [or punishes 
them].^ So Allah turned in mercy 
towards them, they accepted Islam 
and their (adherence to) Islam was 
good.” ( Sahih ) 

[Abu ‘Elsa said:] This Hadxth is 
Hasan Gharib , being Gharib as a 
narration of ‘Umar bin Hamzah 
from Salim, [from his father]. This 
is how Az-Zuhri reported it, from 
Salim, from his father. 
[Muhammad bin Isma‘Il did not 
know it as a narration of ‘Umar bin 
Hamzah, he knew it as a narration 
of Az-Zuhri]. 

t y 1 . o-Xjpj 4j LmJ 1 l 0 A j & . Ojy 

1 4 j 0 y±>- y ya 

jLiL^j! # Jxp 


jjd y\ - ft - O Y) 

y x*s>-\ \s5jj>- : ^li»> y ls\ L>- 

4f if if if if jtt< 

t y ^ * * * / { ^ ^ ^ ^ , 

aajI (Jli :c3^ Ajj! "jp ^ if 

*$\ hUL d y4\ ^Ll» :j jS ft g£ 

y*}\ ji-JJJl tj»LLfc y y4\ 

j»Sf I ^ sill i 

j'i] ^-fcip j' 

. 1 li C AJJ l ] 

y~>- iff*- [ : t^~* f y} JIS] 

V'-o* 

i Zfi pi 4 f fy f 

* 

y*. , ° ' • , ' > , < ® "'i i^oi 

yj i ji 

• ‘ot 

j tS ^ y j 

\r l'r.^\ *\jjj t j«io y Ju>j>-1 iJ^Xi 0^4^*' 

t Aj y*j* 


Comments: 

The aim of this Ayah is that empowering a nation towards repentance and 
guidance, or to seize them for their mistakes and errors, is the sole authority 
of Allah, irrespective, it is not in the authority of any human. 


[1] Al Imran 3:128. 



Chapters On The Tafsir Of Qur’an 


321 




(13). 3005. ‘Abdullah bin ‘Umar 
narrated: “The Messenger of Allah 
#1 was supplicating against four 
people, so Allah, Blessed and Most 
High, revealed: Not for you is the 
decision; whether He turns in 
mercy towards them or punishes 
them; verily they are the 
wrongdoers.^ So Allah guided 
them to Islam.’’ {Sahih) 

[Abu ‘Elsa said:] This Haditjt is 
Hasan Gharib Sahih , being Gharib 
from this route as a narration of 
Nafi‘ from Ibn ‘Umar. Yahya bin 
Ayyub reported it from Ibn ‘Ajlan. 


eat - 


Or) 


f Iff 

, 9 s q s , K J ^ C v \ 9 s 0 is) as 

I XS' 4 \j (. o 

ol5 3|§ 4i\ J oi J>\ 

fCj iljl o 4jbl f 

j* fnr^ y j?*' bt 
. a <0b I ^ 

f~>- IJl* [ : Mp jjl Jli] 

I v J < -J 

if. JfH °'jJJ -f>* if) f ^ frt-f- 
. O^Ap u? 1 0* VJ? 


t ^1 4 j ^ t /Y : «w >- 1 fu 

if, aljjj fc ^ -xaUv JjLJI ^ ^ A o : (o I) oLj>- if)j 

.(UA/T: jl«j>-I) ^ 

Comments: 

This Verse and these Ahadith prove that the Prophet ^ did not have full 
authority over the universe, nor had he the power of causing benefit or harm. 
The Full Authoritative, Omnipotent, the Master of benefit and harm, is only 
Allah. The people against whom the Prophet g§ would invoke, they were 
destined to embrace Islam in Allah’s plan; due to which Allah stopped him 
from making the supplication. 


(14). 3006. Asma’ bin Al-Hakam 
Al-Fazari said: “I heard ‘All saying: 
‘Indeed I am a man who, when I 
hear a Haditjt from the Messenger 
of Allah then Allah causes me 
to benefit from it as much as He 
wills for me to benefit from it. 
When a man among his 
Companions narrates to me I ask 
him to swear an oath to me, about 
it, and when he swears an oath to 
me I trust him. And Abu Bakr 


y\ \x£ i L : o£. - r* *1 - Of) 

if If if if V\j* 

:JU f pLw<I t A*sJ j 

I5j \ l} fi Lip 

4)1 if} 

t <CS k. lils I 

: (J la jj! 


[1 U/ * Imran 3:128. 



Chapters On The Tafsir Of Qur’an 


322 


jijj&i 


narrated to me - and Abu Bala- 
told the truth - he said: “I heard 
the Messenger of Allah #§ saying: 
There is no man who commits a 
sin, then stands for purification, 
then performs Salat , then seeks 
forgiveness from Allah, except that 
Allah forgives him/ Then he 
recited this Ayah: Those who, when 
they have committed Fahishah or 
wronged themselves with evil, 
remember Allah.. until the end 
of the Ayah (Hasan) 

[Abu ‘Elsa said:] Shu'bah and 
more than one other narrator 
reported this Hadith from ‘Uthman 
bin Al-Mughlrah, in Marfu‘ form. 
Mis‘ar and Sufyan reported it from 
‘Uthman bin Al-Mughlrah and they 
did not narrate it in Marfu ( form. 
[Some of them reported it from 
Mis‘ar as Mawquf and some of 
them as Marfu‘. Sufyan Ath-ThawrI 
reported it from 'Uthman bin Al- 
Mughlrah in Mawquf form. And we 
do not know of a Hadith from 
Asma’ bin Al-Hakam except for 
this one]. 


p M p ‘$4 f>: p 4^ 

: oJl* Y} p t Jip Sf) 

. [ >r o] zy \ yZ\ J\ i'ti \jffi 

ol^j Ji ! jjS) \ ^>1 tJVi] 

» '."l* o x U'' 0 * > " ° 

’jj 0 JJJ t o jjo ^ 

Jij] 

c 4-*-$ jj Zi jkJLj* 

N j <u£jU ^ jUii pp 

. [Iaa ^fl lij-U- pUJI lJ 


tijb t Zt 3 ^ * VA : t oiL— •»!] : 

T t o t : ^ 4 o b>- I <; >ts*x-*0j I o bkip 4 .^- 0 ^ V 4 o i ^ t a>- U !j ^ o T ^ ^ 

. A>olS a1«j ejjfcj (_$JLP j 


Comments: 

This Hadith, tells that after committing a sin and offence, remembering Allah 
and seeking His forgiveness is a source of pardon and forgiveness. It is also 
known from this HaditJj that the best and practical form of Allah’s 
remembrance is offering prayer, thereafter the forgiveness is sought; this also 
informs that ‘All ^ had great trust in Abu Bakr 4&. 


[1] Al ‘ Imran 3:135. 

^ This preceded under no. 406. 



Chapters On The Tafsir Of Qur’an 323 


jljitll jmJL) 


(15) .3007. Anas narrated that Abu 
Talhah said: “I raised my head to 
look around on the Day of Uhud, 
and there was not one of them that 
day except that he was swaying 
under his shield due to drowsiness. 
Allah said about that: Then He 
sent down upon you - after the 
distress - a slumber of security.^ 
(Sahih) 

[Abu ‘Elsa said:] This Haditji is 
Hasan Sahih. 

(Another chain) from Abu A z- 
Zubair with similar. 


: Alii - r* *V - (So) 

i ^ ( j p oLp 

laj i j&\ cJLi>t3 Jo- I C— 

q * coJ j&jjj ^ 

.cm] sit ^ ^ 

. IJL A [ ! J>} J15] 

J 0 > 0 ^ .-^ 5 ^ 9 ' * >9 y 9 ^ .''l* , 

UjJo- , J^P Uj Jo- 


[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. 


Comments: 


<>- y=Jlj 

. X^>w5 oJJwv>» . jj ^ ^ 4 j 


Amanah is peace, tranquility and satisfaction; whereas Nuas is dozing and 
sleep. The sleep, after the defeat on the day of the battle of Uhud and the 
grief of the misinformation of the Prophet’s death, became a source of relief 
and peace, due to which the mind and intellect did not get dispersed. 


(16). 3008. Anas narrated that 
Abu Talhah said: “We were 
overcome, and we were in our 
positions on the Day of Uhud,” 
and he narrated that he was among 
those who were overcome with 
slumber on that day. He said: “My 
sword kept falling from my hand 
and I would pick it up and it would 
fall from my hand and I would pick 
it up (again). The other party was 
that of the hypocrites, they had no 
concern but themselves, the most 


>9 . > J 

0^ Ji 


&U- - r**A - on) 
lJiS\ P o?] JpS|I 

Aoc-LL? U I ^-*>1 ^P l 0 1X3 ^jP t JtOL*a ^P 

j l , , # ^ c 

t J.^ I ^ l .<i/3 A L 1 — <*<*P • cJ 

^ f s , ' / ^ j; 

L*U I A^jp 0 aJ I JL>- 

t oJj>-I j ^jJ ia^lo : Jli 

AjajUaJlj oJj>-1j l/ 0 J 

^ ^ 0 i 0 f y 9% s T» ^ ^ 9 

^^*>-1 |» g I 'b/t 


[1 U/ ‘ Imran 3:154. 



Chapters On The Tafslr Of Qur’an 324 


. > . s 

tjljjftf J* iitA I 


. jAiJ v^j'j (*y 

* 

|JL» [ : jS Jli] 


cowardly of people, the most 
frightened, fleeing from the truth.” 

(Sahih) yj. <L. 

[Abu ‘Elsa said:] This Haditjt is 
Hasan Sahih. 

*>- y>-\j j* s i\ iijUaJI, " dji OjZ \_^^%^\ gjjSa 

A~*-^ t^sjJLv ^jA 


Comments: 

It happened when the Muslim soldiers could not maintain the systematic plan 
for fighting, several bodies with profound fatal wounds were struggling for 
life, the soldiers were broken down with severe injuries, and they had lost 
their senses because of the false news of the Prophet’s death. In these 
circumstances, Allah Almighty covered them with sleep and removed their 
fatigue. After this, the Companions gathered around the Prophet jjg and 
established the front for fighting; soon after the condition was clear and the 
enemies began fleeing away. 


(17). 3009. Khusaif narrated from 
Miqsam that Ibn ‘Abbas said: “This 
Ayah : It is not for a Prophet to 
illegally take a part of the booty... [11 
was revealed about a red robe that 
was missing from the Day of Badr. 
Some of the people said: ‘Perhaps 
the Messenger of Allah jg took it.’ 
So Allah, Blessed and Most High, 
revealed: It is not for a Prophet to 
illegally take a part of the booty... 
until the end of the Ayah.” (Da^f) 
[Abu ‘Elsa said:] This Hadlth is 
Hasan Gharib. ‘Abdus-Salam bin 
Harb reported it from Khusaif 
similarly. Some of them reported 
this Haditjt from Khusaif, from 
Miqsam, without the mention of: 
“from Ibn ‘Abbas’’ in it. 


- (w) 

s' 4 , .as* 0 x >„ * > a s 

jUj {j* 1 jJ \ SS 


o-L-A j . 1 cJ li 

[Mo] jl cjt :£>Nl 
(Jljli L j Jj dJ 1 s-1 

&\ au! J j-ij l^lll! 

cJl ^ Is}, ^ : 


0^ lli JB] 

^ if. 

* \ ' 

, \ 1 o > * ^ ^ * 

IJLa < -f: ■Map " 


■O^ f 
<< ' ' 

^ ^ ^:^>L toUljihj 

11 IjJ 1 i 11 aJ o ^ * V : t ^ ■ * U— •» I ^9 ' jcp j !^ d dowi>sJL) j <b 

. ^ jl>- 1 ! Lob" 


^4/ ‘Imran 3:161. 



Chapters On The Tafsir Of Qur’an 325 


jlj£M yym At 


Comments: 

Ghulul means dishonesty, betrayal and disloyalty, which is contrary to 
sincerity. Sincerity is welfare and prosperity. The real aim of this is to make 
the Muslims fully aware of the Prophet’s dignity, honor, trustworthiness and 
truthfulness. They must never think or imagine anything unsuitable and 
inappropriate towards the Prophet gjg because no Prophet is ever disloyal, 
unfaithful and dishonest with his people. 


(18). 3010. Musa bin Ibrahim bin 
Kathlr Al-Ansari narrated: “I heard 
Talhah bin Khirash say: 'I heard 
Jabir bin 'Adullah saying: “The 
Messenger of Allah ^ met me and 
said to me: ‘O Jabir! Why do I see 
you upset?’ I said: ‘O Messenger of 
Allah! My father was martyred [on 
the Day of Uhud] leaving family 
and debt behind.’” “He ( ) said: 
'Shall I give you news of what your 
father met Allah with?”’ He said: 
“But of course O Messenger of 
Allah!’ He said: 'Allah does not 
speak to anyone except from 
behind a veil, but He brought your 
father to speak to Him directly. He 
said: “[O My slave!] Do you wish 
that I give You anything?’ He said: 
‘O Lord! Give me life so that I may 
fight for You a second time.’ So 
the Lord [Blessed and Most High] 
said: ‘It has been decreed by Me 
That they shall not return.’”^ He 
said: “So this Ayah was revealed: 
Think not of those as dead who are 
killed in the way of Allah. 
(Hasan) 

[Abu 'Elsa said:] This Hadith is 
Hasan Gharib from this route. We 
do not know of it except as a 




- r 


- Oa) 


<y. cs. : 

J :JIS 

: (J jJb 4 HA) I JuP y> y l>* *. (J li 

y \s>^ IjW : J Jl ii 4)1 

!4>l J jLj G :cJi h\j\ JL 

Ji] ^y) 

4) I jjJ IL li \ U : J li 4 Lo j 
U» :Jli !<bl Jy^j G JG : Jli «?iitf 


jljj ^ Sf ) Jai I I 4)1 

g] :jia Iasi isd 

Jxi li Ij : (Jli t tlLiaP I jjp 

Ji [ J Lj j iijlj] J I J li 4 aJ Lj aLs 

[^r.uVl] 

oo5i ajV 1 aJL oJ^j I j : Jli 


+ s " 



.[^^] ajS/I j W=i 

Ojjjl I La [ : Jit Jli] 

43 (La » — o 


5^' ^ if. if. Ljr^y 1 
J*' L? a?' 


^ Al-Anbiya y 21:95 
l 2 ^/ "Imran 3:169. 



Chapters On The Tafslr Of Qur’an 


326 


jljjlit Jhuufl? UJljJI 


narration of Musa bin Ibrahim. ‘All 
bin ‘Abdullah bin Al-Madlnl and 
more than one of the great people 
of Hadlth reported it like this: 
“From Musa bin Ibrahim.” And 
‘Abdullah bin Muhammad bin ‘Aqll 
reported some of this from Jabir. 


jSj . I ji\ y I 

i ' 0 ^ l--' 0 “is) > 0 i | * » ' ' ' 

y.^r o* iy iy. iSjj 

*' * 

• I A** lyt bli 


o j&\ U-i : i~>\j i a*JuL<JI to-U o-y-1 j [j— ■ >■ 

t * t tT^r/r.-^uJij lAr/Mou^i) ou ^ 

. \ T V 1 ^ t lj Y*T ^ /T : I xp y I X-o x >- j e x»j>- 1 -Up xaIj^ XuX>dJj 


Comments: 

The martyrs in the Path of Allah gain everlasting joyful life and the distinctive 
nearness to Allah. They have high ranks and degrees and in the 
Neighborhood of their Lord’s Mercy, they enjoy His favors. They rejoice and 
celebrate their good work; and they express their desire and wish to come to 
the worldly life to be martyred again. 


(19). 3011. Masruq narrated from 
‘Abdullah that he was asked about 
Allah’s saying: Think not of those 
as dead who are killed in the way 
of Allah. Nay they are alive, with 
their Lord. [1] So he said: “As for 
us, we asked about that, and we 
were informed that their souls are 
in green birds wandering in 
Paradise wherever they wish, 
returning to lamps hanging from 
the Throne. Your Lord looks at 
them and says: ‘Do you want 
anything more that We may grant 
you more?’ They say: ‘Our Lord! 
What more could we have when we 
are in Paradise wandering wherever 
we want?’ Then He looks at them a 
second time and says: ‘Do you want 
anything more that We may grant 
you more?’ When they realize that 
they will not be left alone with that, 


y>\ l&U - - (\\) 

£ > O 

^ jle- j* it If ‘■i'f 
4 ijha cyjft cyclic j* Jxi aJI 

[m] x* j? L : yt ^ 

d\ s As uj UI .* jus 

- 5 . t I . > / s ; * a | . e>.(.a% 

iX 1 <j» ^ ij# 

:Jia i^^ll idj i^>JU 

ilL^ 0,ijX ji 

(Jy>- ^ I ^ J Jjylo U J 

tLjtdl *1 JpI ^ Ixx 

N Ijij llii ?^5 ju jU IslA 
U^Lx>~1 lx>-l ju*j : I jJlJ 


^ Al Imran 3:169. 



Chapters On The Tafsir Of Qur’an 


327 


jtjjftl j.Mji <ij 


they say: ‘Return our souls to our 
bodies, so that we may return to 
the world to be killed in Your 
cause another time.’” (Sahlh) 

[Abu ‘Elsa said:] This Hadlth, is 
Hasan Sahih. 


V 5 ^ 4^' \J\ (fry 

IJu [ : I (Jlij 


-xip *L>~1 I j o*J I jj! o 1 jL j ’Ij tOdi'i/l t^_Lwa 




(20). Abu ‘Ubaidah narrated 
similar from Ibn Mas‘ud but he 
added: “Convey our Salam to our 
Prophet H and inform him that we 
are pleased, and You are pleased 
with us.” (Da^f) 

[Abu ‘Elsa said:] This Hadlth, is 
Hasan . 


. Aj Coi> y* \ AAV I ^ (. <jjj) jjj 

llj Jj>- : ^»-p ^1 — ( Y * ) 

y> I ^P p UaP O 

. 3 1 ^ I J^P ^ 0 -dp 

Ji o I o dj 


. «Lp 


Ljrf JJ 




. ^ y>r ilp aJ j f ApliaiJ^ u. « ./> e^dJ] : 

J $ &U - rot - (y \) 


(21). 3012. Abu Wa’il narrated: 
“ ‘Abdullah [bin Mas‘ud] narrating 
from the Prophet that he said: 
‘There is no person who does not 
pay the Zakat due on his wealth 
but on the Day of Resurrection 
Allah will make a Shuja‘a around 
his neck.’ Then he recited \htAyah 
for us from the Book of Allah, the 
Mighty and Sublime, testifying to 
that: And let not those who are 
stingy with that which Allah has 
bestowed on them of His 
bounty.. . fl] And another time he 
said: ‘Testifying to that, the 
Messenger of Allah recited: On 
the Day of Resurrection, the things 
that they were stingy with...’^ and 


y I .jj! — (f^r 

^ * 

J °if iJ if 

id 4>\ y t Jj 13 

5JH i\Sj ijijj V j j* U# : Jli S^l 

<, LpUd ^ 4ollaJl (y Jd>- 

0^ AilJud? dd ly ^ 

0- iit 

J jdj 0 ^ J li j t-D A *] AjS/I 

*.Ai \ \j)le£ l* 4)1 

4— >•! <J Lo dais I DA*] ^ 

po C 0 l « * fr J <U I f I 


Imran 3:180. 
^ Al ‘Imran 3:180. 



Chapters On The Tafsir Of Qur’an 


328 


jljittl jmn&i 4*1^1 


whoever deprives his Muslim 
brother of his wealth by swearing, 
then he shall meet Allah while He 
is angry with him.’ Then testifying 
to that, the Messenger of Allah 
recited the Ayah from Allah’s 
Book: Verily, those who purchase a 
small gain at the cost of Allah’s 
covenant.”^ (Sahih) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan Sahih. 

And the meaning of his saying: 
u Shuja ( an Agra is a snake 


4&I 4i\ J yL j 1^5 

.[VV] 6^ 

JujwL>- \X& [ : jj! JlS] 


. <Cs>- \ <d 


tolSjJl ^ja ^ *Ip- U > L> tolSjil o- 

Comments: 


^ ^ v a t : ^ 

. \ T 0*1 : ^ t <uj^> I 


J 


This Hadith, informs that the people who avoid spending their wealth in 
Zakat , whereas it has been given by Allah and Allah gave it to them merely 
out of His mercy and generosity, not because they deserved it, they must not 
regard this behavior of theirs favorable to them. On the Day of Judgement 
this very wealth will enwrap around their necks in the form of snakes and 


serpents. 

(22). 3013. Abu Hurairah narrated 
that the Messenger of Allah $g| said: 
“Indeed the space in Paradise taken 
up by a whip, is better than the world 
and what is in it. Recite if you wish: 
‘And whoever is moved away from 
the Fire and admitted to Paradise, 
he indeed is successful. The life of 
this world is only the enjoyment of 
deception.”’ 1 * [3] (Hasan) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. 


^ -ror- (rr) 

cA yt^ y y Mi. 

- ' - ' * 

5^ Jj-i j Jti :J\i *jtj* 

ly> )f'yM 

jdi lA : d\ \j*y\ 

vi uir igx 13 su is s^yt Sbh 

.[Uo] ££ 


[1] Al ‘ Imran 3:77. 

That is, in other narrations that is the wording, although that is not the wording he 
narrated here. Andhra' means bald-headed. 

131 Al ‘Imran 3:185. 



Chapters On The Tafsir Of Qur’an 329 


Jljjftl j * IM At 


. \Jj>- o : c 5 jS/! jiajlj 

Comments: 


Space equal to the whip means that when a wayfarer puts his whip down for 
resting, he needs space for himself and for his luggage, which he finds. This 
world and whatever it contains, its glitter and beauty is merely a mirage, 
delight of counted days and then misery; therefore anything of it is worthless 
compared to the Hereafter. 


(23). 3014. Humaid bin ‘Abdur- 
Rahman bin ‘Awf narrated that 
Marwan bin Al-Hakam said: “Go 
O Rafi‘” — who was his gate- 
keeper — “to Ibn ‘Abbas and say 
to him: ‘If every person who 
rejoices with what he has done, and 
loves to be praised for what he has 
not done, will be punished, then we 
will all be punished/ So Ibn ‘Abbas 
said: ‘This Ayah has got nothing to 
do with you. This was only revealed 
about the People of the Book.’ 
Then Ibn ‘Abbas recited: “When 
Allah took a covenant from those 
who were given the Scripture to 
make it known and clear to 
mankind. and he recited: 
‘Think not that those who rejoice 
in what they have done, and love to 
be praised for what they have not 
done...” [2J Ibn ‘Abbas said: ‘The 
Prophet asked them about 
something, and they concealed it, 
and told him about something else. 
So they left wanting him to think 
that they informed him about what 
he asked them, and wanting to be 
praised for that by him, and they 
were rejoicing over what they had 
concealed, and the fact that they 


i&U - r*u - (rr) 

^ ■’ iy) 

(j l cy Cy*^'^ iy ^ 

- g\j U »/Jol :JIS o\jy> 

ji5 jjJ : J ^j\ 

o\ ^ ^ y 

<J 1^3 l \ 1*j 

I Hj j 4 jS/ I o j U : Lp 1 

Juftl J* oJlA 

0 ' 0 "" T - ^ 

\yj sj' <J»f Ji.1 l\j^ 

$£% c$ ope yjj [uv] ioity 

<{££ p tc i ,112 ol oj^5 $ tL 

#1 j^jti ill Jll .[UA] 

1 > s' ' or ^ •; . > 

4lP p-gJU. [ji] L1 j OJ ^J>"1 ji O I Ojjl ji>J 

I^jjI Ijj>- 

. cp Uj 

<JL5] 

+ * ' 

. ^>w? OJ jp 


[1 M/ 7mran 3:187. 
[2] ,4/ ‘Imran 3:188. 


Chapters On The Tafsir Of Qur’an 330 


jjljjitil JaMriJb 

were asked about it.’” (Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Gharib Sahih. 

Uj Jjjj! c t 4~1 p 

. 4 j TVVA:^ t ^_Lw« j £ olA : ^ 

Comments: 

These Verses were revealed regarding the People of the Book, the Jews; 
Allah, the Almighty had a covenant with them, that they would reveal Allah’s 
Book (Torah) very clearly to the people and would conceal nothing of it. 
They threw this Divine Covenant behind their backs; particularly the glad 
tidings and signs mentioned regarding the Last Prophet, they concealed these 
all. For the mean worldly benefits, they distorted the facts and committed 
serious offences of concealing the truth, they shamelessly sold out the 
Shari* ah , yet they were delighted for what they had done, and wanted to be 
credited for it and desired to be praised and appreciated. But they would 
never escape Allah’s wrath and punishment. 


Chapter 4. Regarding Surat An - 
Nisa y 


(o 


In the Name of Allah, 
the Merciful ' the Beneficent 



(1). 3015. Jabir bin ‘Abdullah 
narrated: “I was ill, so the 
Messenger of Allah came to visit 
me, and I was unconscious. When I 
awoke, I said: ‘How do you order me 
regarding my wealth?’ He did not 
answer me until Allah revealed: 
Allah commands you regarding your 
children’s (inheritance): to the male, 
a portion equal to that of two 
females.” 111 (Sahih) 

[Abu ‘Elsa said:] This Haditft is 
Hasan Sahih. More than one 
narrator reported it from 
Muhammad bin Al-Munkadir. 


: - r>\o - (\) 


UjAp- . CjA>- 

jj U- : <J IS j I ^ 

> x si' >o > 

4ii I ^ i <• <0 1 -LP 

iCii! ill? 4 ^Ip ^^pl 

^^p ^ midis' : oii 

/111 ti id f 

. [ u ] Jp- & 

. jjiLJl ^ /^p ^p 


:;SI 


- 9 - i ' ; 0 - 

Cf. ji- 

> x ^ 

<0 1 cJj-i’j ^lllS 


^ An-Nisa’ 4:11. 



Chapters On The Tafslr Of Qur’an 


331 


JHtttAl O'jj' 


(2). Jabir bin ‘Abdullah narrated 
from the Prophet similarly. (Sahih) 
And in the narration of Al-Fadl 
bin As-Sabbah (a narrator in the 
chain) there is more than this 
stated. 


^ JiiJl G&- - (X) 

5 * > o -- f o "? . ^ ° ji I * s * 

X 4J XS' 

<U I Xs- y\>- jjp ^jj\ 

. 14a ^ 


c/ 


4b I J ^3 <_jL t aJLp i 

. Y * 4 V ! <b <C~*P ‘-i-'J-b*- {j* ^ *1 ^ *1 i ^ l 1 VY T ! ^ . . . J 1 


Comments: 

The detail of this Verse has been mentioned in the Chapters of Inheritance. 
Jabir had no children, he was Kalalah ; and he had only sisters. 


(3). 3016. Abu Sa‘eed Al-KhudrI 
said: “On the Day of Awtas, we 
captured some women who had 
husbands among the idolaters. So 
some of the men disliked that, so 
Allah, Most High, revealed: And 
women already married, except 
those whom your right hands 
possess.... ”’ tl] (Sahih) 

[Abu ‘Elsa said:] This Hadith. is 
Hasan . 


:x^ ^ xs i£U - r»n - (r) 

^Lo-A ^ ub>- Ldjjd 

hf Is -J*h 

# 0 > t ,* Cs'* s £ 

J4S tLX Qif l£i : Jli 

C \ Si i££2l5> JuS Jii Jjiu 

.[rt] 45^1 ^n; 

. i wV..a [ . ^ ! db] 


t^Jl . . . Xu yr ^ 0 J>\ 4 pJLwo a>- y-\j : 

. aj ohs <XjX>- y* 

Comments: 

For a solution and as a permanent principle regarding war captives, 
particularly those who are given a female captive as their share from the 
spoils of war, even though her non-believer and polytheist husband is alive; 
the recipient was allowed to have sexual intercourse with her after finding out 
the condition of her womb. The term ‘finding out the clear condition of the 
womb’ means to wait for her to have one menstrual cycle, if she menstruates 
then sexual intercourse with her will be allowed after her menses; and if she is 
pregnant, then the delivery of the pregnancy will be awaited. 


^ An-Nisa’ 4:24. 


Chapters On The Tafsir Of Qur’an 


332 


jyuAi 


(4). 3017. Abu Sa‘eed Al-Khudri 
said: “We captured some women 
on the Day of Awtas and they had 
husbands among their people. That 
was mentioned to the Messenger of 
Allah sjjg so Allah revealed: ‘...And 
women already married, except 
those whom your right hands 
possess.. (Sahih) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan. 

This is how it was reported by 
Ath-ThawrI, from ‘Uthman Al- 
Battl, from Abu Al-Khalll, from 
Abu Sa‘eed Al-Khudri from the 
Prophet and it is similar. “From 
Abu ‘Alqamah” is not in this 
Hadith, and I do not know of 
anyone who mentioned Abu 
‘Alqamah in this HadltJj except in 
what Hammam mentioned from 
Qatadah. Abu Al-Khalil’s name is 
Salih bin Abi Mariam. 


: 1 1 — T * W — ( £ ) 

J\ ’J. *Q\ Suip 

I . (J Id ^ J I m I C I 

l*? if^ 0 ^ fjd 

jlH 4>s\ illJi 

z%\ Si £££$$ 

.[U] 

.JZJ. lii jS JVS] 

if if qbj^ 1 l$JJ 

if) if 

1.1a ^ Sr4^J ill 

d ild M jUd ij lizZiz J\ 

C ^ L^A / ^ \a 'i/ 1 I I^A ^ 4 ^»SLp 

. s^liS 

•<*# id 


jiajlj 4j JJbnJl Ju>- ^ VqJMO'X'.^ t Lid 4>- y>-lj 

Ij j ^ £ A \ I t LL Ij VX /t ! -U>->- 1 -Up l Aj 1 jj L-J 1 klo J>*Jl 


(5). 3018. ‘Ubaidullah bin Abi 
Bakr [bin Anas] narrated from 
Anas bin Malik, that the Prophet 
|g [said] about the major sins: 
“ Shirk with Allah, disobeying the 
parents, taking the life, and false 
statement.” (Sahih) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan Gharib Sahih , Rauh bin 
‘Ubadah reported it from Shu‘bah, 


^ iUi i&U* - t*u - (o) 

^ aJ> JiSn 

^jj] 41 -Clp *. 

dr* ^lT*^ 

jjipj -ubL ^ [Jli] 

j > / °£ > 8^ p e 

.WjjjJl Jyj Jlij 

oj ^p Ijl* [ : ^ i J15] 


^ yl/t-Msa' 4:24 



Chapters On The Tafsir Of Qur’an 333 




and he said: “From ‘Abdullah bin 
Abl Bakr” and it is not correct. 


'll - ' \ « ' C' \'> > « > ® ^ ^ x 

J 13 j jP OU £jj o IjjJ . 


JJU 


0* 


AA 


. £W2J ^ AJJl JUP 

*C C ^ L? ^jLSvJI i—jL ijUjNl tpJLvfl a>- y>-l j t aJLp (jix» 


Comments: C - 


A sin about which the chastisement of Hell is mentioned in the Qur’an or in 
the Hadith is considered a major sin; or the wrath and anger of Allah is 
expressed because of it being committed, or capital punishment is prescribed 
for it. 


3019. ‘Abdur-Rahman bin Abl 
Bakrah narrated from his father 
that the Messenger of Allah £gj 
said: “Shall I not narrate to you 
about the worst of the major sins?” 
They said: “Of course O Messenger 
of Allah!” He said: “Associating 
others with Allah and disobeying 
the parents.” He said: “And he sat 
reclining and said: “The false 
testimony.” Or he said: “The false 
statement.” He said: “So the 
Messenger of Allah i| would not 
stop saying it until we said (to 
ourselves): Tf he would only stop.’” 
( Sahih ) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih Gharib. 


'''o' J 0 > o ' > X k A 

0 iw ^ U>JL>- — V * 1 “ 

if Jt ff if 

.xd- I ^ I > : ^di I J J I3 : Jli Aoi 

!auI Jj-^j Ij t : IjJli 

: Jli ^JJlJll Jjipj auU :Jli 

jl (( jjjJl : Jli USo> jlij jJb- j 

<ul JjJ-j Jlj Loj : Jli Wjj^Jl JjS® : Jli 
• did- &J :di Jd tyjkm 
1-L& [ : ^d*p Jli] 


^ ® J^ U <-^1 j a>-^>- 1 j t aJp j>u 

• <Sji I A V . i j J ., ^atf 1 1 ^ ^0 

Comments: ^ 

As the good deeds have various ranks and degrees, likewise some bad deeds 
are minor, some are major and some are even more evil in nature. Spitting on 
an inappropriate place is a sin, throwing disturbing and filthy substances on 
the path is a sin too, likewise robbing someone’s house is a sin as well, but 
these sins are not equal in gravity. The correct way of judging between the 
minor, great and the greatest of good and bad deeds is their effects and 
consequences. The way to avoid the minor sins is to abandon committing 
major sins; therefore the Prophet it stressed, very much, on highlighting the 
major sins. 


Chapters On The Tafsir Of Qur’an 334 


jjl jJft I kJ I 


(6). 3020. Abu Umamah Al- 
Ansarl narrated from ‘Abdullah bin 
Unais Al-JuhnI who said: “The 
Messenger of Allah sg said: 
‘Indeed among the worst of the 
major sins is Shirk with Allah, 
disobeying the parents, the false 
oath, and no one insists on taking 
an oath in which he swears, 
including the like of a wing of a 
mosquito (of falsehood) in it - 
except that a spot is placed in his 
heart until the Day of Judgement.’” 
(Hasan ) 

[Abu ‘Elsa said:] This Haditji is 
Hasan Gharib. Abu Umamah Al- 
Ansari is Ibn Tha‘labah and we do 
not know his name, and he has 
reported AhadltJj from the Prophet 


:jlL^ ^ jCp - (1) 

jfj vjuJJ I 0 jl>- : 

o ^ 0 5 X 0 ^ 0 . J O 0 ^ 

Ju J t Jli l~J*> 

f , „ , 

<uLa ' l#;' if ‘4^ ^ o 1 - 

jill ■&£■ 

•* * ^ 

JS\ yA op) : 4)1 Jb : JlS 

jjjJljJl <j^apj 4)L 

# , 1> X - x 

t 4)L> Loj 

. (( Xa La] I Jl 4J3 AISnj 

Jb] 

aIIaj jjIj t 




o< 


• Si§ ciJJ ^ >*-• 

£ ^ 0 fx : 


.^JJ! a&\jj Y<U/t ljU 


Comments: 

! Al-Yamin Al-Ghamus’ is a false oath upon which the decision is given to take 
someone’s right illegally. 


(7). 3021. ‘Abdullah bin ‘Amr 
narrated that the Prophet jjg said: 
“The major sins are associating 
others with Allah, disobeying the 
parents” or he said, “the false 
oath”. Shu‘bah (a narrator in the 
chain) was in doubt. (Sahih) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Sahih . 


-Loj>w» 1AV • 1 H : 



i£U - r*n - (v) 


& 




(Ji 


,v ilii l2o£- 


0 „ 0 0 „ 0 ^ „ tf t 

jy 0* ‘y-'jj 

<uL iil^l #331» :JlS #1 4^1 jp 
: Jii ji 

Is* * * " 

. ^ * kti 


. |<u>w3 > >x^~ IwLa [ . Jb] 

: c- i 'U 4j>- 1 j : 


. 4j jUlo 



Chapters On The Tafslr Of Qur’an 335 


jjjjftl 


Comments: 

Al-Ghamus means 'to make sink’, it is false oath which means to snatch 
another’s right illegally; so it makes a person sink into sins and consequently 
makes him sink into the Fire. 


(8). 3022. Mujahid narrated from 
Umm Salamah that she said: “The 
men fight and the women do not 
fight, and we only get half the 
inheritance.’ So Allah, Blessed and 
Most High, revealed: 'And wish not 
for things in which Allah has made 
some of you excell over 
others. Mujahid said: “And 
the following was revealed about 
that: 'Verily the Muslim men and 
the Muslim women...’^ And 
Umm Salamah was the first camel- 
borne woman to arrive in Al- 
Madlnah as an emigrant.” (Da^f) 
[Abu 'Elsa said:] This Hadlth is 
Mursal , and some of them reported 
it from Ibn Abl Najlh from 
Mujahid in Mursal form, that Umm 
Salamah said like this and that. 


J\ *J,\ - r*YY - (A) 

e ^ i > o 

c 

JjAj : oJ 15 Igj I 4_jJLj p I C Jl a 1^0 

k- 0 tjjlj 1 

ISjLj ^ Jjjli 

*Ail J0aS l* 

oi ^ 1-^* J ii [TT] 

LL, pi kiiirj [ro: v i^Vi] 

. OjJ>-L^a OJljJl C-waJii Ojd? (Jjl 

i jA 1 I tJ 15] 

jr* orf' |ji' if’ °'jJJ 

,/ if . o> , , 

.oJl5 pi (jl 

.lii'j 


<jl^— • ,jp r T Y / 1 i 

pi JA J^>L>va jlS" jl Js> jJj ^-^01 Jp pjTl>Jl (^J^l jLjx <L*J L>J 

. £?>*-> ^ I I ^ I 1 j j V • 1 t Y* * o / Y : 

Comments: 

Allah stated in Surat Ahzab very clearly that everybody will have the reward 
according to one’s deeds and good earnings; therefore the lead in matters of 
good deeds and in reward will not depend on physical features or physical 
nature. Rather it will be according to the performance of deeds. A man taking 
the lead in matters of Faith and good deeds, he will have full reward for his 
effort, hard work and toil; a woman taking the lead in good deeds, she will be 
rewarded fully for her efforts and toil; this field is open for everybody. 


(9). 3023. 'Amr bin Dinar narrated 
from a man among the children of 


J\ *;i &U - r*rr - (<o 


[1] An-Nisa’ 4:32. 
[21 Al-Ahzab 33:35. 


Chapters On The Tafsir Of Qur’an 

Umm Salamah, from Umm 
Salamah that she said: “O 
Messenger of Allah! I have not 
heard Allah mentioning anything 
about women and emigration.” So 
Allah, Blessed and Most High, 
revealed: “Never will I allow to be 
lost the work of any of you, be he 
male or female. You are members 
one of another.”^ (Hasan) 


336 


jIjJdi 


if if o&u* 

U . A-qJ-w* J^P t y* 

J Jldll 'Ji 3>l £Lit i Ul J 
'i 3>l 

(XiX ^ jl 

- C > <ji] r 0i 


4j 4J^*P 0LjL*» V * ^ ^ t 4>- Ij I jJ>«j 

! : <uJl* jJj ^jA J l>-j Aiiljj T * * /Y : 1 ? ^JLp ^U*Jl 4j> e j> w ?j 

. a>v! I ^w*>- J C5i' j** o>. ^ 

Comments: 

The weight of the deeds of a man and a woman are equal in the Scale of 
Allah; because the origin of both the man and woman is same, the great 
grandfather of them both is Adam and both are the offspring of Adam and 
Eve, the flesh and blood of both is the same. 


(10). 3024 ‘Alqamah said: 
“ ‘Abdullah said: ‘The Messenger 
of Allah |g commanded me to 
recite for him while he was on the 
Minbar. So I recited from Surat An - 
Nisa* for him, until I reached: How 
then (will it be) when We, bring 
from each nation a witness, and 
We bring you (Muhammad) as a 
witness against these people?^ 
The Messenger of Allah #g was 
beckoning me (to stop) with his 
hand, and I looked at him and his 
eyes were flowing with tears.” 
(Sahlh) 

[Abu ‘Elsa said:] This is how Abu 
Al-Ahwas reported it, from Al- 
A‘mash, from Ibrahim, from 
‘Alqamah from ‘Abdullah. It is 


y\ l&U - r*Yt - 0 0 

if if *■ ' if 

4LU 1 (J f ^ -AhP <J IS : Jli a^JjJp 

t jlJ\ yi) aIIp \j>\ (1)1 
iJllSsJb ^ OJlL 131 L J^ > - 0j y* aJLp 

S|| 4A) 1 J [fO !>i£* 

. olLpj aJI O^lols oJuj 

(Jjj cHS] 

t c ^sS\ J* ypy-Sll 
if • amI ff if 1 

. 4)1 Jup ^p c 


^ Al ‘Imran 3:195. 
^ An-Nisa’ 4:41. 



Chapters On The Tafsir Of Qur’an 337 


jijiji jnufli 


actually Ibrahim, from ‘Abldah, 
from ‘Abdullah. 


^ iJiAjJI i<>-U j>u 

Comments: V"^ 1 ^ 

Allah will gather all the nations and their Prophets on the Last Day, and the 
Prophets will be asked to bear witness that they conveyed the Message, 
likewise the Prophet M, would stand to bear witness of having conveyed the 
Religion to the people of his nation. He listened to this Ayah , he 
remembered the severity and horror of the Last Day and he began to ciy; it 
guides us in that the aim of reading the Qur’an is also to learn lessons and 
contemplate on its message, and the reader gets impressed in order to bring 
about a constructive change in his lifestyle. 


(11). 3025. Ibrahim narrated from 
‘Abldah that ‘Abdullah said: “The 
Messenger of Allah gg said to me: 
‘Recite for me.’ I said: ‘O 
Messenger of Allah! Shall I recite 
for you while it is to you whom it 
was revealed?’ He said: ‘I love to 
hear it from other than me.’ So I 
recited Surat An-Nisa’ until I 
reached: ...And We bring you 
(Muhammad) as a witness against 
these people?” [1] He said: “So I 
saw the eyes of the Prophet |f| 
overflowing with tears.” ( Sahih ) 
[Abu ‘Elsa said:] This is more 
correct than the narration of Abu 
Al-Ahwas. 


& £&» - r * to - (\\) 

^ AjjILs UjJL>- : 

+ x ^ ? Q 

Jj-i j Jli :J15 <ul jup Vfp tojup ^p 

!<1>1 J : cJLd3 # . ^1p Ijii® - <ul 

4^r> Jl» : Jli ?J}jf illUj idp 

.liSji 0 J I jjid ® ^ jS> I (j I 


SH : ^ 


& 


! y] JU] 


<ul ^^5 ^ Ll>* lil 


t A*ip 

£oAY:^ ^^Ip bi>-j 

. 4j JLs*P V I 


Comments: 

This Hadlth proves that listening to the Qur’an from others is a loved deed. 


^ An-Nisa’ 4:41. 


Chapters On The Tafsir Of Qur’an 


338 


jijJbi 4*^ 


(12). (Another chain) similar to 
the narration of Mu‘awiyah bin 
Hisham. 

Abu ‘Abdur-Rahman As-SulamI 
narrated that ‘All bin Abl Talib 
said: “ ‘Abdur-Rahman bin ‘Awf 
prepared some food for which he 
invited us, and he gave us some 
wine to drink. The wine began 
affect us when it was time for Salat. 
So they encouraged me (to lead) 
and I recited: ‘Say: O you 
disbelievers! I do not worship what 
you worship, and we worship what 
you worship’ - so Allah, Most 
High, revealed: O you who believe! 
Do not approach Salat when you 
are in a drunken state until you 
know what you are saying.”^ 
(Hasan) 

Abu ‘Elsa said: This Hadlth is 
Hasan Gharib Sahlh. 


: ^ ^ - r*n - Or) 

* 

ji- 4jCi\ $ 

. j* Ula 4jj Jj>- jpx j 

\ 0 iS f , *0^ \'V* ' . 0' * * 0 *»' I'Z* ' 

UJwL>- . ~LP UjJj>- 

jfc ^ J ^ y) 

i Jl ^ 1 

jlp 0 : Jli yili? ^ ^ip 

^jA UULdj UlpJi 

I U Ji : Cj \'y& 

Lo jl^o \A> wLp! ^ jj 

l^t [ : J15] 

Ji <sj& £\j •$ \p£ 

.[ir] 4Sj$ 

j-ii id ^ JIS 


^ Y , 'W\ t j^dJl po k— >I j lAjjJi'iM ojta 

Comments: t-v/r.^uJ 


*>■ j>A j * {Hj** 

»LJl ^ f-UaP 


A drunkard loses senses and consciousness in the state of being drunk; in this 
state he does not know what he is saying, and he is unaware of the positive or 
negative promise with Allah. As ‘All was drunk, he said some words in favor 
of the disbelievers unknowingly; and this Ayah of Surat An-Nisa was revealed 
concerning this. It is also known from this Hadith that if one is overwhelmed 
by sleep and they are unaware of what is coming out from their mouth, one 
should then delay the prayer until the senses and consciousness have returned 
to their normal state. 


(13). 3027. ‘Urwah bin Az-Zubair 
narrated that ‘Abdullah bin Az- 
Zubair narrated to him: “A man 


01^- :t£ t£U - r* tv - Or) 

o Jj P' ^jP It — -’Lg-Jj I ^jP O-JJ I 


^ An-Nisa’ 4:43. 



Chapters On The Tafsir Of Qur’an 339 


from the Ansar was arguing with 
Az-Zubair about a stream at Al- 
Harrah with which they irrigated 
their date-palms. So the Ansari 
man said: ‘Let the water pass 
through/ But he refused, so they 
brought their dispute to the 
Messenger of Allah So the 
Messenger of Allah said to Az- 
Zubair: ‘O Zubair! Water and let 
the water flow to your neighbor/ 
The Ansari got angry and said: ‘O 
Messenger of Allah! Is it because 
he is your nephew?’ The face of 
the Messenger of Allah m 
changed. Then he said: ‘O Zubair! 
Water and withhold the water until 
in flows over your walls/ So Az- 
Zubair said: ‘By Allah, I think this 
Ayah was revealed about that 
incident: But no, by your Lord! 
They can have no faith until they 
make you judge in all disputes 
between them../’ [1J 
[Abu ‘Elsa said:] I heard 
Muhammad saying: “Ibn Wahb 
reported this Hadlth. from Al-Laith 
bin Sa‘d and Yunus, from Az-Zuhri, 
from ‘Urwah from ‘Abdullah bin 
Az-Zubair and it is similar to this. 
Shu‘aib bin Abl Hamzah reported it 
from Az-Zuhri, from ‘Urwah bin 
Az-Zubair, and he did not mention 
‘Abdullah bin Az-Zubair in it. 


£ Jl ^ 4i\ xS 01 4 £)\ 

'£)\ pli j Lift I ^ yJrj of :&U 

<■ JcJ I o I 5 I frjj? J 

jU ,% sUJi Jlii 

JiiS 4^ Jj-ij Jl 4 Jlp 

J? j ! j • jit j ^ 1 * : j?' jil & 1 J j-i j 

4( - £jU2aj^M n3 4«ijjL>- Jl £l*Jl 

? ol*^" o I 0 h : (J IS j 

^ <fol JjJj 

* jjJJl Jl ^UJl I 

Vi I oli Jl 4 i»j :^jJI Jlii 

^ ij. 

.[no] vi\ 

0 1 [ *. y} JL] 

cjjl /J I JlA 4 J&j O' 1 iSJJ * 

" * 

C ' o * o ' * * ^ 1 1 " > “? >-" . a ^ « I 

‘ 4 JO* 0^ ‘t^rV 11 Or* u-'Ji-J O! 1 

. 4^-0 1 I Jla ^ oh ^ Or*' 

» ‘ J t| - 

‘ti/’y 1 Or* »>*' e#; 1 OH Vt*- 1 lSjjj 

of <*>' o* /uf of sjS* o^ 


YVoV:^ 4^fe apLj! yr j »Ij 4^1^41 y y~^j y%i 

. >nr: f oij 4, ^Jl)l ^ Yro<\: r 

Comments: ' ^ ' 

The explanation of this Hadlth. has passed in the Chapter of Judgements. See 
Hadlth;. 1363. 


[1] An-Nisa’ 4:65. 



Chapters On The Tafsir Of Qur’an 


340 


4*^' 


(14). 3028. 'Abdullah bin Yazld 
narrated from Zaid bin Thabit that 
he heard about this Ayah: Then 
what is the matter with you that 
you are divided into two parties 
about the hypocrites?^ 1 He said: 
“People among the Companions of 
the Prophet s|§ returned on the 
Day of Uhud and there were two 
parties among them, a group who 
said: ‘Kill them,’ and a group that 
say not to. So Allah revealed this 
Ayah : Then what is the matter with 
you that you are divided into two 
parties about the hypocrites?^ 21 So 
he said: “Indeed it is Taibah (AI- 
Madlnah). And he said: ‘It expels 
filth just like the fire expels filth 
from iron.”’ (Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih . And Abdullah bin 
Yazld this Ansar! khatm! and 
SahabL 


: j\Jj l&U - T * TA - (U) 

8 X O \ .--£5 X 1 0 x >8 > Z s > ^ 

Uj jl>* : ( jj j 

* 

{ji 4)1 XjP . (Jli {ji ^JlP 

• ''tl- , U 0 e'' # X * * S > " 

J* if. fA if 

4 ^0 I eii 

^ C A A] 

Oi} Jfi/ fji ^ 

1 ^ : J Jjjy j <* i 

Ouii2U 4 1 o J la cd j*- 9 

/ « / ' y Z ' '' / 

j w ; JlSj t 

lli [:^P Jli] 

j-* 4) I Xp-j] . 


4>lj : * > L> «, 1 4^>- j>-\j caJU- 

. 4j Uw-i ^ ^ V A £ : ^ J L£j JU^VO & 0 ^ t Uj 

Comments: 

The hypocrisy of these people was clear, but some of the Muslims, who had 
contact, family relations or other relationships and tribal alliances with the 
hypocrites, were soft in relation to them; they wanted them not only to be 
ignored but also to keep relations and contact with them. 


(15). 3029. ‘Amr bin Dinar 
narrated from Ibn ‘Abbas that the 
Prophet gig said: “On the Day of 
Judgement, the murdered will 
come with the murderer’s scalp and 
his head in his hand, and his 
jugular vein flowing blood saying: 


^ i&U - r*Y<\ - (\o) 

i [ ijj L5 ju» : 4j114 :^J \Yy ipjJi 


u*. if^ if if. J if s** Cf^ 

* s s * s * 

Jilin* J^JI :Jl* m, *j£\ J- 


111 An-Nisa’ 4:88. 
121 An-Nisa’ 4:88. 



Chapters On The Tafslr Of Qur’an 


341 


4*1*1 


‘O Lord! This one killed me!’ Until 
he comes close to the Throne.” So 
they mentioned repentance to Ibn 
‘Abbas, and he recited this Ayah: 
And whoever kills a believer 
intentionally then his recompense 
is Hell.^ He said: “This Ayah was 
not abrogated nor (its ruling) 
replaced so from where is his 
repentance?” (Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan [ Gharib ] Some of them 
reported this Hadith, ; from ‘Amr 
bin Dinar, from Ibn ‘Abbas 
similarly, without mentioning it in 
Marfu * form. 


o-hjlj oJuj \jj U jfcJj 

J £ U* !ij 5 :J jk & 

<yy t(( cA^ j* 

L _i*ji Jiie :^l 5 -u ^ 

Uj : Jli [4r] 

3 Jtj dJl; vj tin ji* diwJ 

.?«^l 

[■ Jli] 

IAa ,Jjj jij .[ujj#] 

“3^ 0"^ il*' 0^ Of j* 


• ji p3 

(, J»jJl ^^> 0 ) b \ ^ C AV /V : L~Jl 8iU~«l] ! ^LJ J>U 


. 4j ^1 4 jL*£ y* (pJl)l 

Comments: 

The most important right of a Muslim upon another Muslim is the sanctity of 
his life. If a Muslim takes the life of another Muslim, he violates the most 
important right from amongst the rights of a Muslim. Once this right has been 
violated, now there is no chance of making it up, because whoever’s right has 
been violated, he has departed the world. As for human rights, the expiation 
for the violated right is necessary, but in this case the repentance has no 
chance to be granted. But if Allah wishes, He may forgive the killer by 
compensating and rewarding the victim from Himself. 


(16). 3030. Ibn ‘Abbas narrated: 
“A man from Banu Sulaim who 
had some sheep with him, passed 
by some of the Companions of the 
Messenger of Allah He gave 
Salam to them and they said: ‘He 
did not give Salam except to 
protect himself.’ So they attacked 
him, killed him, and took his sheep. 
They went to the Messenger of 
Allah with them, and Allah, 


: jl y &>. - r*r* - (n) 

j!l ^P ye Ji b* 

" * S 

j* (4^ J?. dr? S* 

t^J ^p J y*j y* 

Sn ^iIp jjd, u : ijJii t^L$iip 4L13 

t <UJ*P t a J I t SjjC . 13 


[1] 4 : 93 . 



Chapters On The Tafsir Of Qur’an 


342 


(Jljjftl 


Most, High, revealed: O you who 
believe! When you go in the cause 
of Allah, verify and say not to 
anyone who greets you: “You are 
not a believer.” [1] (Sahlh) 

[Abu ‘Elsa said:] This Hadith is 
Hasan. There is something about 
this from Usamah bin Zaid. 


4 ill I (J j 

j >ii \p: 

X V*'' ^ 

.un 4 \UP 

. , \y~>- Ij-* [• J' JU] 


| 0 

•■^3 J>. j* Jj 

^^LJl \ ^ 4 jy c^jhkJl j?-\j <. aJlc- ^ y>%j 

Aja Lx 1 ^j£> 1 U I ^ J ^ <b Ip ^ I -b>- j V r «» Y* * Y o ; ^ t O j i o 4 \ * ^ (, jjO 0-~J 

.\o<{,\oA/U:£- , 1AVY 4^jUJi] Jbj 

Comments: 

In Islam, the life of a believer is honored to such an extent, that even if in the 
land of war, in the battlefield, when a person expresses or offers an Islamic 
greeting to express his Faith, or reads out the declaration of Faith, no Muslim 
is allowed to draw his sword against him and to kill him, without true and 
proper investigation. 


(17). 3031. Al-Bara’ bin ‘Azib 
said: “When the following was 
revealed: ‘Not equal are those of 
the believers who sit’ [2] ‘Amr bin 
Umm Maktum came to the 
Prophet 3g.” He said: “He was 
blind, so he said: ‘O Messenger of 
Allah! What do you order me 
with? Indeed my vision is disabled.’ 
So Allah [Most High] revealed this 
Ayah : ‘Except those who are 
disabled.’ So the Prophet ^ said: 
‘Bring me a shoulder bone [3] and 
an inkwell’ - or ‘Bring me a tablet 
and an inkwell.’” (Sahlh) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan Sahlh. He is called ‘Amr bin 
Umm Maktum, and he is also called 


\3jJb- — — OV) 

( ^ r P jLjLl : ^Sj 

L>J : <J IS Ip ^ $■ 1 I jjp <. <3 \>^a» I 

* ' * * ' 

zy\ iify JflT U L/^\ jjz cij 

f' J 

* 

(J y-* J Ia t, j -/.-1 1 jlj*0 l ) \£ J ! (J IS 

Ail Jjlti 4 jxl}\ Jj u jii 
Szy\ i/jj\ jj zH\ «li [Jus] 

jl SljAjlj 4 _ajS^JI> ^Jjl 

. WoljjJlj ^ 1 

Ui [ : J>\ JlS] 

t ^ ^ l ^ j ^p : J U»j . 


4:94. 

121 /Irt-Msa' 4:95. 

^ They used to write on various animal parts. And a version of this narration preceded 
under no. 1670. 



Chapters On The Tafslr Of Qur’an 343 


jljjiftl j.y~A J 


‘Abdullah bin Umm Maktum, and 
he is ‘Abdullah bin Za’idah and 
Umm Maktum is his mother. 


4ul jup yhj ^ 4)1 Jup : J Ujj 

'if ~ > 0 

. ojuij iy 


eljjj aj j ye- [^x^j] t ^y>uj 

J* j 0^ : C^J aj j-* t^Lwoj 


Comments: ^ 

This yiytf/i proves that the Muslims who, having no valid and genuine excuse, 
do not participate physically in the Jihad , they are not equal in rank and in 
degree to those Muslims who are taking part in Jihad physically and 
financially. The ranks of these are high and elevated with Allah. But they will 
not be regarded hypocrites just for not taking part in the Jihad , except if they 
avoid Jihad from the heart, discourage others, or remain sitting behind in the 
houses while the general announcement of leaving for Jihad has been made. 


(18). 3032. Miqsam, the freed 
slave of ‘Abdullah bin Al-Harith, 
narrated from Ibn ‘Abbas that he 
said the Ayah: Not equal are those 
of the believers who sit, except 
those who are disabled.. is 
about Badr and those who went 
out for Badr. At the time of the 
battle of Badr, ‘Abdullah bin Jahsh 
and Ibn Umm Maktum said: ‘We 
are blind O Messenger of Allah! So 
is there an exemption for us?’ So 
the following was revealed: Not 
equal are those of the believers 
who sit except those who are 
disabled. But Allah has preferred 
those who strive hard and fight 
above those who sit (at home) by a 
huge reward So these were the 
people who sat behind, that were 
not disabled: But Allah has 
preferred those who strive hard 
and fight, above those who sit (at 
home) by a huge reward - they are 


- r*rr - oa) 

t I Xs* 1 : JIS t y y 

X>j UJ I yj aL I Jlp 

V Y : (J ^ Aj I Lp ye> 

jX y* c ^ Jji _/p 

* ' 

jjj OjJP ji t jjj ^J| 

U] : Cy, au I Jup J li 

+ 6 ^ . 
<L Jjli 0 auI ^ 

4->^ urC-jjili ^4 SjljUif 

j^Aii 4 jJji _^p jjjpiiJi 

al« ul>j^ 

•jA 1 cpji 

•# ^ , >+ ' ' 

- I Ajb [ ’ \ Ls ] 




[1] yln-Afca’ 4:95. 
/1 /j -M.su ’ 4:95. 



Chapters On The Tafsir Of Qur’an 344 




of levels above those who sit 
among the believers who did not 
have an excuse.” (Sahih) 

[Abu 'Elsa said:] This Hadith is 
Hasan Gharib from this route as a 
narration of Ibn 'Abbas. Miqsam is 
called the freed slave of ‘Abdullah 
bin Al-Harith, and it is said that he 
is the freed slave of ‘Abdullah bin 
‘Abbas. And Miqsam’s Kunyah is 
Abul-Qasim. 


Cs? ^ Ifi VO* 

* * ' 

y Jy ^Jy \.'y\ 
y 4)1 JlIp ^Jy Vy] :J \j£j s^>jl>Jl 
, La] I Ul 


AJ y y L5 ® cs 5 '— dl ory-\ j : gtyv 

y y^L>- 3 s - 1 aj £ty~ ^1 y £ 0*\0 


* 


^jJ>4l <ilU y ^ r jjZS\x : f'j (.ayj MQjoi^jA aJl y y 




<w>tj) y*>~ JaiL>xJl aJIs l ^y- y 

Comments: 


OjJlpUJ! : 4 y 


According to ‘Abdullah bin Abbas, this Ayah also applies to those who 
participated in the battle of Badr and who did not participate. 


(19). 3033. Sahl bin Sa‘d As-Sa‘idl 
said: “I saw Marwan bin Al-Hakam 
sitting in the Masjid , so I went over 
to him until I sat next to him. He 
informed us that Zaid bin Thabit 
informed him, that the Prophet jjg 
dictated: ‘Not equal among the 
believers are those who sit and the 
Mujahidin in the cause of Allah.’ 
He said: ‘So Ibn Umm Maktum 
came and he was dictating to me 
that he said: “O Messenger of 
Allah! By Allah! If I were capable 
of Jihad then I would participate in 
Jihad J And he was a blind man. So 
Allah revealed to His Messenger 
H - while his thigh was against my 
thigh - and it became so heavy that 
I was worried it was about to 
fracture my thigh. Then he was 
relieved of it, so Allah had 


\jCJ- y - r*rr - (\<\) 

f 0 „ . „ . - .... , . > .£< - 

u* <y. <y. 

. y <. blLS y 

cjfj :Jl i ^JupIDI jJLi ^ J4^ 

ciJS j ltju- ( Juji 'j b\yj* 

J O I i J i * " ■'* * “ 

N) yis- ^ 

yyjyb I yo OjJj> La] I 

c^^iSCs ^ I e£l>*i : Jli t (4)1 ** y 

* * s * s ' i 

<u \j !adI (J L r <J Las l jyj 

b\Sj «*> I 

oJj iyj — ^S' 4)1 L ( y£>\ 

y> j 

aIIp 4)1 Jyti 



Chapters On The Tafsir Of Qur’an 345 


uijill j* in A\ 


revealed to him: Except those who 
are disabled’” (Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih . [This is how it was 
reported by more than one narrator 
from Az-Zuhri, from Sahl bin Sa‘d, 
and it is similar to this. And Ma‘mar 
reported this Hadith from Az-Zuhri, 
from Qablsah bin Dhu’aib from 
Zaid bin Thabit]. And in this 
Hadith i_, there is the narration of a 
man from the Companions of the 
Prophet from a man among the 
TabVln. Sahl bin Sa‘d Al-Ansarl 
reported it from Marwan bin Al- 
Hakam, and Marwan did not hear 
from the Prophet he was one of 
the TabVln . 


. it Jjl 

I J-A [ : jj I <J15] 

cA *Jf iJjj 

cIIa ^ ^f 

If' lift iSjJJ 

lAj Ji if Cf. 

** " s # ^ 

35 f ^ p 0 1 st*' ° ' \ 

IJla 

J4- lSjj ZrJ J^-5 iS 

" * 

dr? 3^ P ^bfJ 


yo jjJpliiJl V ^ As^ f-\j ! ffJ 

if f <y. ir* -Up y>j aj ^ J* 

• UP ti l-UP if ^ A t / o ; J^S >- 1 o I j J '. -U>- S& Aj Cj Ij .jj Jj j ( jp Ji>- j 

Comments: 

The status of companionship of Marwan bin Hakam is disputed, Al-Bukkhari 
said that he did not see the Prophet and it is reported that he himself 
stated that he was not a Companion. (Tuhfat Al-Ahwadhl 4:93) 


(20). 3034. Ya‘la bin Umayyah 
narrated: “I said to ‘Umar [bin Al- 
Khattab]: ‘Allah said: That you 
shorten the Salat if you fear and 
the people are safe/ So ‘Umar 
said: ‘I wondered about that just as 
you have wondered. So I 
mentioned that to the Messenger 
of Allah 3 ||, and he said: “It is 
charity which Allah has given to 
you, so accept His charity.” (Sahih) 
[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. 


:j^ y, t£U - r*rt - (Y*) 

:Jli ^ifr jlp 

J J jkl 4^ cy. & sUw 

coUU <13 1 -Up ( jP isjPj j13p 
[t-pliai-rJl ^j] jd C-Jb ! 3^3 <— « I Jjjl 
o\ ?>Ual' 3? : <1)1 Jli 

O-^xP . J^P 1 3 ^49 C U I yA \ Jl 5 J [ W l] 

<13 1 (J jS jj c <U« CUoxP l3o 
p-5wP 4JJ I ^ Aja.i <3 -Ua> 3) : <J Las c 

. I jJGli 


Chapters On The Tafsir Of Qur’an 346 




<y° w: c t L* j-^23 j ot>L^ ^-ob o*>Lo? 4>- .'gij3»*j> 

. 4j ^1 C^j-L>- 

Comments: 

It is also extremism and exaggeration in the matters of Religion that 
benefiting from the concessions and flexible rules of the Religion is 
considered against piety and righteousness. Therefore the benefits of these 
flexible rules, according to the circumstances, must not be avoided and 
ignored. Shortening the prayer during a journey is better but not compulsory, 
according to Imam Ash-ShafiT, Ahmad bin Hanbal and most of the scholars 
oiHadlth. [Sahlh Muslim (with Nawawi’s Commentary): p. 241, vol. 1] 


(21). 3035. Abu Hurairah 
narrated that the Messenger of 
Allah halted between Dajnan 
and ‘Usfan, and the idolaters said: 
“These people have a prayer which 
is more loved to them than their 
fathers and their children.” That is, 
Asr. They gathered their forces 
and advanced altogether. And 
Jibra’Il came to the Prophet Hg and 
told him to divide his Companions 
into two lines and lead them in 
prayer, and another group stood 
behind them on guard with their 
weapons. Then the other group 
came and prayed one Rak‘ah with 
him. Then these people stood 
guard with their weapons, so each 
of them performed one Rak‘ah 
while the Messenger of Allah gg 
performed two Rak ( ahs.^ {Sahlh) 

[Abu 'Elsa said:] This Hadith is 
Hasan Sahlh Gharib as a narration 
of 'Abdullah bin Shaqlq from Abu 
Hurairah. 

There is something on this topic 
from 'Abdullah bin Mas'ud, Zaid 


^ t&U - r*ro - (r\) 

, 2a j 1 jJ 1 J-sP 1 .J-P to . t) >*Cp 

4)1 jlp t&U- to jS- 

4)1 J o 1 jo 1 to J j>- : 

Jlii t jtLlpj jto>w? Jjj 

t)j. 

Jjjj\ j^>- jlj 4L« ^-^-Ip I jJL^s 

jl VJ& 

Aiotb ^j-Aj j 

p 

tO-i^lj 4*Sj 4*_o j^Jukjj j J^>-Sf 1 ^ It 

^ t) 

. j tL4i j «§§ 4) 1 J j-i^Jj 4*5 j 4*5 j 

i 1 y I J li ] 

--A • il •' j, ^ • + ' + , 

t ^jo 41) I wLP o jp 

''Jlj* <5* 


[1] See nos. 564 - 567. 



Chapters On The Tafsir Of Qur’an 347 


jin* & 


bin Thabit, Ibn ‘Abbas, Jabir, Abu 
‘Ayyash Az-Zurqi, Ibn ‘Umar, 
Hudhaifah, Abu Bakrah and Sahl 
bin Abl Hathmah. Abu ‘Ayyash A z- 
Zuraqfs name is Zaid bin As- 
Samit. 


Jj ul'j ‘C-B Jl\ 

« * " * * 

(ji'j 








(w r"'? p Ji'J ■ if- 

. C^o IvaJ I -bj I 


JA ( o^?xJl e^L^?) t W £ /V : L«jJ I 4j>- j2>- \j [^jPw? oL**j] 

I J Cj L» -b jj 2 <uljL*P ^jU| ^3j ^ o A £ ! ^ 4j>t>w’j <*j wLoxi^aJ I JLP 

y^ oih esUjl' lT’^ p <■ y.^rJ L r , '^ p 


_ .[0V\ cOlO: Uj|] 

Comments: 

Only one form of performing the Tear Prayer,’ in the battlefield, is 
mentioned in this Hadith , ; because as the Prophet jjg would stand up to lead 
the prayer, every soldier had the desire to offer his prayer following the 
Prophet It was a natural desire which has been taken into consideration; 

along with this, the defensive strategy was also very essential, lest the enemies 
should attack all of a sudden, taking advantage of the Muslims being engaged 
in the prayer, which they had a plan for. 


(22). 3036. Qatadah bin An- 
Nu‘man said; “There was a 
household among us called Banu 
Ubairiq, among whom was a Bishr, 
a Bushair, and a Muba shsh ir. 
Bushair was a hypocrite who would 
recite poetry reviling the 
Companions of the Prophet |g 
then he would attribute it to some 
of the Arabs. Then he would say: 
‘So-and-so said this and that [So- 
and-so said this and that].’ So when 
the Companions of the Prophet #| 
would hear that poetry, they would 
say: ‘By Allah! No one but this 
filthy person said this poetry - or 
as the man said - and they would 
say: ‘Ibn Al-Ubairiq said it.’”^ 


- r*rn - (rr> 

:£l>Jl lib ^ lib 

® ^ ^ © I ^ 6 s' *1/^1 % © ^ ^ ^ ^ 

o*. if* <2'>***i ^ 
cjUiijI oSlli 0 Jj>- C I toilis 

1 yj p-gJ JUj 1 b Jl 4> I j 15 : Jll 

t Lai b j 0 ISo t yXyj jyXjj yy 

pi 5§§ 5j jblll 

: (Jli : ^LL>«jo 
l^li ijl : otAi (Jli] lJl5 

: IjJli t I liJ^ <i)l (JjJuj >^L>w5l 


[1] At-Tabari recorded this narration in his Tafsir , and from the statement “Or as the man 
said” to the end of the paragraph is actually part of a poem whose wording is different 
and longer. It is, they would respond with a poem about Ibn AKUbairiq. 



Chapters On The Tafsir Of Qur’an 


348 


He said: “They were a poor and 
needy household during Jahilryyah 
and Islam. The only food the 
people of Al-Madlnah had was 
dates and barely. When a man was 
able to, he would import flour from 
Ash-Sham which he bought and 
kept for himself. As for his 
dependants, their only food was 
dates and barely. So an import 
arrived from Ash-Sham, and my 
uncle Rifa‘ah bin Zaid bought a 
load of it, which he put in a storage 
area he had, where he kept his 
weapons - his sheild and his sword. 
But it was taken from him from 
under the house. The storage was 
broken into and the food and 
weapons were taken. In the 
morning, my uncle Rifa‘ah came to 
me and said: ‘O my nephew! We 
were robbed during the night, our 
storage was broken into, and our 
food and weapons are gone.’” He 
said: “They overheard us in the 
house, and questioned us, and 
someone said to us, ‘We saw Banu 
Ubairiq cooking during the night, 
and it looked like they had some of 
your food.”’ He said: “Banu 
Ubairiq were saying - while we 
were questioning them amidst then- 
dwellings - ‘By Allah! We do not 
think the one you are looking for is 
other than Labld bin Sahl, a man 
among us who is righteous and 
accepted Islam.’ When Labld heard 
that, he brandished his sword and 
said: ‘I stole? By Allah! You either 
prove this theft, or I take to you 
with this sword.’ They said: ‘Leave 
us O man! You are not the one 




. L«JlS <30511 $ JU US 

^ ji 1 i j A>- L>- O-o ^a \ tSj .’ J 15 
UjJ ^<01 tl)l5 j t 30 aI>31 

15^ c 1 1 j 

{jA aL^L & jLIj aJ jt5 lij 

£00 {j* — 111 

A 103 L0tl5 Jl0l 10 j t A0 j3j 
£0 15 ^ja <da3L^> i d Ij 

00sjJ0 £jA Juj 3 Apl5 j 

t ^>0* Aj ^ j a) Aj j*1a ^3 

IC--0I <5 3*^ c 

^03l LJU . ^)LUlj *1001 0>- 1 j AjjjL<Jl 
J 3 aJ] i y>-\ jj\ U : JU5 tAplij ^10 

c. ».*.<?.: 3 t o.aa 00J LaaIp 

, ^ ' s ' s' * s 

L00505 :Jli 0*l0aj 0 ^a5j 

3 j — » 1 3 -* LjIj .a5 : 0 3 - 3 ® 0 0 >j j 101 

> > S si > s ^ 

fjy 105 4 0101 60A 3 

j 15 j : J15 t ^5C* I*!? ^ 1 

auIj — ji0l ^ JLIj ~ IjJli 1 3 ^ 

9 9 ' ' * a * * s 

j (_g U 

L 0 J aJ ^ 0 f 

au I j3 ? j - " - 0 : 3 t a 0 ^»> 0 j~*~ ^ 

oJl a ( 3 ^^ 3 L 0 1 Ula ^50LJL^0 
ui lip idl :ljJU .3^1 

3 ^ jl 01 3 0Ll3 L^>-L3} cJ I 



Chapters On The Tafsir Of Qur’an 


349 


who has it.’ So we continiued 
questioning in the dwellings until 
we had no doubt that they had 
taken it. So my uncle said to me: 
‘O my nephew! You should go to 
the Messenger of Allah and tell 
him about that.’” Qatadah said: 
“So I went to the Messenger of 
Allah gjg and said: ‘A family among 
us are ill-mannered, and they 
consipired against my uncle Rifa‘ah 
bin Zaid. The broke into his 
storage and took his weapons and 
his food. We want them to return 
our weapons, but we have no need 
for the food.’ So the Prophet 
said: ‘I will decide about that.’ So 
when Banu Ubairiq heard about 
that, they brought a man from 
among them named Usair bin 
‘Urwah to talk to him about that, 
and some people from their houses 
gathered and said: ‘O Messenger of 
Allah! Qatadah bin An-Nu‘man 
and his uncle came to a family 
among us who are a people of 
Islam and righteousness, accusing 
them of stealing without proof or 
confirmation.’” Qatadah said: “I 
went to the Messenger of Allah gg 
and spoke to him, and he said: 
‘You went to a family among them 
known for their Islam and 
righteousness, and accused them of 
stealing without confirmation or 
proof.’” He said: “So I returned 
wishing that I had lost some of my 
wealth, and that the Messenger of 
Allah had not been spoken to 
about that. My uncle Rifa‘ah came 
to me and said: ‘O my nephew! 
What did you do?’ So I told him 


j+mAt tllljjl 


Jli . aJ dlJi o ji aI) I J C0>1 jJ 

: ii - L&s <u! J li :S^u5 

AP li j I JwLoP £ \ji>~ I 0o 

A0- *>0) ! aJ Aj ! yJCJ Juj 

^uLji uli i &-SL. 

^ L* * : 1 J lii t A-i 0 a^- l>“ 

j I I ^ I yj L03 k wLii 2 ^3 

^ o {j* 1 : aJ JlL t 

tjllil ji>! ^ £0>-li JjUi 

* s' ^ y 

o 1 !aju! (J y^j U : l_A3 

jit L y; jit Ji liip itij 

‘ j-4; 

auI c0li : ol£i Jli . 

^50 c-0 oJUp w :Jlii AiIi5o 

•* 0 ^ t C . t I " „ 

I Oa>- ^ 3 . (J li . K C*j 

aw! ^ 

U : Jlii tAplij ^Lj li twilJi ^ ^ 




(J li 10 Aj^>- li 
p-Ls t(jL0J0jl <bl : 3 lii 1^5 <ul 
uQl 10 tij> :lvja \ J> : M iJL: 

01 dljjl Cf ^Ijji oi-^ ^^0 

oSlii] cJli 100 [^l] ^aIi! ya'iZ.'jj f> 

Y Aill ij] i Oy l-^i~ ^ ~ ^ 0 1 (JP J 



Chapters On The Tafsir Of Qur’an 350 


jjjJttl 


what the Messenger of Allah % 
said to me, so he said: Tt is from 
Allah, Whom we seek help.’ It was 
not long before the Qur’an was 
revealed: ‘Surely, We have sent 
down to you the Book in truth, that 
you might judge between men by 
that which Allah has shown you, so 
be not a pleader for the 
treacherous.’ That is Banu Ubairiq. 
‘And seek forgiveness from Allah.’ 
[That is] from what you said to 
Qatadah. ‘Certainly Allah is Ever 
Oft-Forgiving, Most Merciful And 
argue not on behalf of those who 
deceive themselves. Verily, Allah 
does not like anyone who is a 
betrayer, sinner. They may hide 
from men, but they cannot hide 
from Allah’ for He is with them up 
to His saying: ‘Most-Merciful.’ 
That is: If you seek Allah’s 
forgiveness then He will forgive 
you. ‘And whoever earns sin, he 
earns it only against himself...’ up 
to His saying: ‘A manifest sin.’ 
Their saying about Labld; ‘Had it 
not been for the grace of Allah and 
His mercy upon you...’ up to His 
saying: ‘We shall give him a great 
reward.’” ll] 

So when the Qur’an was revealed, 
the Messenger of Allah ^ brought 
the weapon and returned it to 
Rifa‘ah. Qatadah said: “When the 
weapon was brought to my uncle - 
and he was a elderly man with bad 
sight” or “an elderly weak man” - 
Abu ‘Elsa was in doubt - “in 


iji 4(^4^ $ Si 

'yijA 4>l \jJU£Z>\ : Jpl ^ dy 

& v-JnS jSJJ 

itil 0 

4)1 J j jlyjJl Jjj 

0J* c^3\ llJ : sSlii J\ii J\ 

— L~p j I Ltp ji UdLi j \£j c l> 

/■ / ,, <* > e , / | 
j?' s : J li I L^Jls t N jj >- ju a* 

jl CJ jit® t4)i ^ 

Jpd ji y^\ 3j-> c jlS 

d •» « ^ 43 l )^*3 t Ij 

4)1 djjli 

„AP £«Juj 4 U[Uj U Juu J y^y i 

*> S \ SS t.S ^ .X 

(1)1 JLiij 4J)\ (1)1 o Ia^ 4 

’’■XSl Jli — 

ilii [n^Uo] 4 '^“ && ^ it 

C*ulf Cf- LaLoj Sjj 

CJ Jj>- U oUjL 

L5$ 5^ ^ p 

' s s' S 9 * 0 ✓ y / i ✓£* 

!cJ 15 t l 


LS^i 


tcii; 


[1 Un-Msa’ 4:105-114. 



Chapters On The Tafsir Of Qur’an 

Jahiliyah, and I thought that he 
merely had entered into Islam 
(without real sincerity) but when I 
brought it to him, he said: ‘O my 
nephew! It is for Allah’s cause.’ So 
I knew that his Islam was genuine. 
When the Qur’an was revealed, 
Bushair went with the idolaters, 
staying with Sulafah bint Sa‘d bin 
Sumayyah. So Allah, Most High, 
revealed: Whoever contradicts and 
opposes the Messenger after the 
right path has been shown clearly 
to him, and follows other than the 
believers’ way, We shall keep him 
in the path he has chosen, and 
burn him in Hell - what an evil 
destination. Verily Allah forgives 
not associating others with Him, 
but He forgives what is less than 
that for whomever He wills. And 
whoever associates others with 
Allah, then he has indeed strayed 
far away. [1] 

“When he went to stay with Sulafah, 
Hassan bin Thabit lampooned her 
with verses of poetry. So she took his 
saddle, put it on her head, then she 
left with it to cast it into the valley. 
Then she said: ‘You gave me the 
poetry of Hassan - you did not bring 
me any good.’” (Hasan) 

[Abu ‘Elsa said:] This Hadith is 
Gharib , we do not know of any one 
who narrated a chain for it other 
than Muhammad bin Salamah Al- 
Harrani. Yunus bin Bukair and 
others narrated this Haditji from 
Muhammad bin Ishaq, from ‘Asim 


351 


jljM&l jiji _Ju v'*' 


V ^ IJla [ : jS J 15 ] 

o s . 0 ' \ 

y&. Cf. ir’A 

* 

4 Sail* jL p Ip 

(1) I /jj oil . oJU>- ‘ji' 1 4*j I /^P A^j 
jj I J . Aja *)! y>~ I 

viD L* A^j^> I 

. (j 


An-Nisa’ 4 : 115 - 116 . 



Chapters On The Tafsir Of Qur’an 352 


JMilM A I 


bin 'Umar bin Qatadah in Mursal 
form, they did not mention “from his 
father, from his grandfather” in it. 
Qatadah bin An-Nu'man is the 
brother of Abu Sa'eed Al-Khudri 
through his mother. Abu Sa'eed [Al- 
Khudri’s] name is Sa‘d bin Malik. 


Li ^ I j t jJ I AMi V* A A_V A 0 j £ . I j 

. oJup 

Comments: 

This Hadxth guides that the investigation and research should be made before 
making an allegation against someone. One should not take the law into his 
own hands. The matter should be reported to the responsible or authoritative 
person. The responsible person should also judge the matter through proper 
honesty, investigation and research. He should not merely rely on the reports 
and statements of the relatives and supporters, because such people 
sometimes provide support to their brethren needlessly. It is unlawful to 
support the dishonest and the corrupt. The Messenger of Allah did not 
have the knowledge of the unseen; and he cleared the people of Banu 
Ubairiq from this case. If an offence has been perpetrated, the perpetrator 
should confess it, and seek forgiveness and pardon from Allah Almighty. 
Condemning and criticising a perpetrator is allowed. Supporting a perpetrator 
gives the supporter a bad name. A person’s sincerity and hypocrisy is judged 
by his character and behaviour. Opposing truth after it has become clear is 
unlawful. Being steadfast on the Book and the Sunnah and holding upon both 
firmly, is the only path to avoid and escape wrongdoing, conspiracies and 
plots of the wrongdoers. 


(23), 3037 Thuwair - Ibn Ab! 
Fakhitah - narrated from his father 
that 'All bin Abi Talib said: “There 
is no Ayah in the Qur’an more 
beloved to me that this Ayah : 
Verily Allah forgives not 
accociating others with Him, but 
He forgives what is less than that 
for whomever He wills. ( Da^f) 
[Abu 'Elsa said:] This Hadlth is 
Hasan Gharlb. Abu Fatikhah’s 


jJLit ^ ^ - r*rv - (tr) 

J* Jlli ^ *jja . ill 

* 

M J & - sJ If ‘ 

* ■" I* " 

U :JU J\ £ ’Js. ji- ‘J* 
yy -.'0\ ; jj> iy. $\ ts. \ h\ oVj]\ j 

jlJ ojj U Jkiu, .ff J Jifi 

. 4 . 


[1] An-Nisa’ 4:116. 



Chapters On The Tafsir Of Qur’an 


353 




name is Sa'eed bin ‘Ilaqah and 
Thuwair’s Kunyah is Abu Jahm, 
and he is a man from Al-Kufah 
[among the TabVln ]. He heard 
from Ibn ‘Umar and Ibn Az- 
Zubair. Ibn Mahdl used to 
disparage him a little. 


Jb] 

— m * • \ * *> 0 1 ic • r * ' 

l/A y*J ‘(44 ^ 

* 

. !>LU c ^ . jLjJl 


Comments: 


•r 


-IAj 




* [ 


i*J u ** j9 ^ j>£ 


If a person suffers from wrongdoings and follows the deviated path, he still 
has the chance to be forgiven and pardoned, but as for a person who 
associates others with Allah, he has no possibility whatsoever to be forgiven 
and pardoned. Therefore a person adhering to monotheism [Tawhid] has glad 
tidings in this Ayah from one aspect; and this is the main aspect of it being 
loved. 


(24). 3038. Abu Hurairah said: 
“When the following was revealed: 
'Whoever works evil will have the 
recompense of it...’^ That worried 
the Muslims, so they complained 
about that to the Messenger of 
Allah ig and he said: “Seek 
closeness and be steadfast, and in 
all that afflicts the believer there is 
atonement, even a thorn that pricks 
him, and the hardship he suffers.” 
( Sahih ) 

[Abu ‘Elsa said:] This Hadltjh is 
Hasan Gharib. Ibn Muhaisin (a 
narrator in the chain) is 'Umar bin 
'Abdur-Rahman bin Muhaisin. 


^ ilAi] - r*r a - (y i) 

“ if ^ 7 ^ Lf} i 7 i 

4jllp : Nli - 


0 e C a a > a . ^ 

Jt ^r~? if. o* if.' a* 

ijii Sjij* ^ A ‘ 

Jj- iu> jS [ur] A JA 


: jl£ eft ^1 Jl iU> lj£ii 

dr?>4l Vrfi ^ ‘ JJ” 

;±l!r; aS">1ji JU 551k 

ji] 


a- >o > - > 0 - > > a, * C 

is. j* irfs^ is' -vo* 

« " 




* ^ ' 

jl Oj>- jl o'* S iS <■ 

. 4j OaP O L«JLkX Y 0 V £ . C L^S" Uo <• 

Comments: 


A true believer has advantage and distinction, if a mistake, wrongdoing and 
error happens from him; or any type of worldly trouble, worry, sickness or any 
tragedy befalling him — even the prick of a thorn becomes an expiation of his 


^ 1] Ati-Nisa’ 4 : 123 . 



Chapters On The Tafsir Of Qur’an 354 


ujI^I 


sins. But the sins of the disbelievers are not expiated, that is why they will get 
punished on the Last Day. 


(25). 3039. Abu Bakr As-Siddlq 
said: “I was with the Prophet 
when this Ayah was revealed to 
him: Whoever works evil will have 
the recompense of itJ 1 ^ So the 
Messenger of Allah #| said: ‘O 
Abu Bakr! Shall I recite to you an 
Ayah revealed to me?’ I said: ‘Of 
course O Messenger of Allah! 5 ‘So 
he recited it to me, and I do not 
know except that I found it as a 
fatal blow, but I repressed it. So 
the Messenger of Allah $§; said: 
‘What is bothering you O Abu 
Bakr? 5 I said: ‘O Messenger of 
Allah! May my father and my 
mother be your ransom! Which of 
us has not done evil - and yet we 
shall be recompensed for what we 
have done? 5 So the Messenger of 
Allah #g said: ‘As for you O Abu 
Bakr, and the believers, they will 
be recompensed for that in the 
world until they meet Allah and 
they have no sins. As for the 
others, then that will be collected 
for them until they are 
recompensed for it on the Day of 
Judgement. 55 5 (Da if) 

[Abu ‘Elsa said:] This Hadlth is 
Gharib, there is criticism regarding 
its chain. Musa bin ‘Ubaidah was 
graded weak in Hadlth ; he was 
graded weak by Yahya bin Sa‘eed 
and Ahmad bin Hanbal. The freed 
slave of Ibn Siba‘ is unknown. This 
Hadltji has been reported through 
other routes from Abu Bakr, but its 


o! - (*•> 

oSUp f qjj :Nli fSJ- f j 

f) f LjA'y 

if AU 1 A~P . (J IS 

^lil j I p <LlS : Jli JjJukll JtZ If 

1 oil a*1p ^■^J-’Ls 5 ^^ 

U» :ig 41 J jLj Jlis [ > rr] ySc 

: cUS « ? Jj f I Z\ Jju f\ N I ! jkj U I 
JUpI ^ : Jli !4l J jJ-j U ^ 

f to If is i [c^5 Jdi] ^>1 Nl 

> s''' > l S s'' ' 

: I J (J Lai t L^J 

. - ^ o> . « - >? - 

<uil L> : cJi hi U kllLl* Lo® 
* 

IjJj ^L* 

: 4jj I J <J Lai ? LL»-p LL 

i. J ji* I j U I L» Co l L« I b 

«* 

<*41 ^ 

t kiiJS j J I Lalj C 

. * a! llaJ I Aj I j 

. vl O^P |Jl& Jli] 

owLIp y j mJL il o^LLlj 

C-o Jj> J I ^ 

Q S' ^ 

Aij yi' J>3 

W A>- fi 1 lift jS* f> ! jjfc 

• L^j I 3 Lw^[ a! c I 


111 4:123. 



Chapters On The Tafsir Of Qur’an 355 




chain is also not Sahih. There is 
something on this topic from 
‘Aishah. 




JA ur^:^ t Y0. t Y£^/o:cJl J 
(AG Y ^ 

t (1) L>- I j *1 *1 i *1 0 / *1 wLoj>- I ] <Jl5 Ip jjp 


[ 




: EP" 


(26). 3040. Ibn ‘Abbas said: 
“Sawdah feared that the Prophet 
Ig was going to divorce her, so she 
said: ‘Do not divorce me, but keep 
me and give my day to ‘Aishah/ So 
he ($11) did so, and the following 
was revealed: Then there is no sin 
on them both if they make terms of 
peace between themselves, and 
making peace is better.^ So 
whatever they agree to make peace 
in something then it is permissible.” 
(Sahih) 

[It is as if it is a statement of Ibn 
‘Abbas]. 

Abu ‘Elsa said: This Haditji is 
Hasan Sahih Gharib. 


yj yA Aj SoLp yj 7-JJ ^ 

Ul Jj * .CP jJu (X'T A) JjUI j 

. [r * a / r wrv.j- 

yj il‘jp - r • i • - (n) 

ti'jj- : *jdjl SjlS y\ :J*Ul 

t 4x0 ji\P ^jP 4 -i) L^a' /jp 
Lg-iJLiaj o I : <J Is ^*)Lp ^jI 

- x X X 

L t :lp cJj^i 4 

[UA] 4^- ul 

.J5l ^ Jji ^ Ui 

•[y-4* y^ 1 !>; ^ 

lii JIS 

—o jp 


^ Gjb L^' <>• YHV/V: t ^ ; Jl : gij** 

g * *iv : ^ jjp o jJS jla I j-i t^io -b>JJ j oJjLvuj Y'tAY' : ^ ^>\ 

uno iUYr.^ 

Comments: w w 

Dowry and equal treatment is a right of every wife. But if a woman has fear 
regarding her husband that if she keeps him under the pressure of restrictions, 
he will perhaps leave her, or he will get fed up with her and will ignore her; in 
this case there is no harm in compromising with each other; a woman may give 
relief to her husband in matter of dowry, equal treatment and in living expenses 
in order to eliminate the risk of the relationship being severed. 


(27). 3041. Al-Bara’ said: “The 
last Ayah revealed” or, “The last 
thing revealed was: They ask you 


^ x* - r*n - (yv) 

ox 9 > g > „x tf „ ft x"tf 

yp ^}yxA yj dJU ^ ¥■ 


111 An-Nisa’ 4:128. 



Chapters On The Tafiir Of Qur’an 


356 




about a legal verdict. Say: ‘Allah 
directs (thus) regarding Al- 
Kaldlah:” ll] ( Sahih ) 

[Abu ‘Elsa said:] This Haditji is 
Hasan. Abu As-Safar’s (a narrator 
in the chain) name is Sa‘eed bin 
Ahmad, and it is said that he is Ibn 
Yuhmid Ath-Thawri. 


iaJ^^II Ajl I Ajl 


cJjif Ail : JU jlpi JP I J 
lit Ji <J>' >>*T j' 

. [ > w] 4 
JL»J^ y\ JV 5 ] 

: (J lLj c I ‘^ U>| 1 j^U I 1 j 


■ts& V4 o?' 

^>■1 j L> t a>- y>- \j : 

. <j J *211 1* 


(28). 3042. Al-Bara’ said: “A man 
came to the Messenger of Allah g| 
and said: ‘O Messenger of Allah! 
They ask you about a legal verdict. 
Say: “Allah directs (thus) regarding 
Al-Kaldlah. ,,[2] So the Prophet $ 
said to him: “You should be sufficed 
with the Ayah of summer.’’^ 31 
(Hasan) 




h* h~*y <ji 


r*t Y - (TA) 

Jl <ij>~ I 


: J* <j?) h* 

4jI J U *. dtii 4b I ^1 

4 f^===v*fL iit ji i2byjc.'l^ 

aJj jJj aJ jlS" t.ijb jj I J>- I j 

(, -Up JLaI j+Z I J y*j aj ^Lp YAA^!q 

• ^ j* j ® j-* j ^ w • c 


Comments: 

The aim is that you contemplate on this Ayah , and you will understand the 
issue. Kalalah is a person who leaves neither parents nor children, only 
brothers and sisters are his heirs. 


^ An-Nisa ’ 4:176. 

[2] An-Nisa’ 4:176. 

^ Meaning tins Ayah, while in An-Nisa’ number 12, is mention of the topic, and it was revealed 
in the winter, this Ayah, revealed in the summer - the last revealed about it - explains it. 



Chapters On The Tafsir Of Qur’an 357 




Chapter 5. Regarding Surat Al - 
Md’idah 


- (o 

O i^dl) cJS UJI 


In the Name of Allah, 
the Merciful \ t/ze Beneficent 



(1). 3043. Tariq bin Shihab said: 
“A man among the Jews said to 
‘Umar bin Al-Khattab: ‘O 
Commander of the Believers! If we 
were the ones unto whom this Ayah 
was revealed, This day, I have 
perfected your religion for you, 
completed My favor upon you, and 
have chosen for you Islam as your 
religion.’^ - then we would have 
taken that day as a day of 
celebration.’ So ‘Umar bin Al- 
Khattab said to him: ‘Indeed I do 
know which day this Ayah was 
revealed upon. It was revealed on 
the Day of ‘Arafah, on Friday.”’ 
(Sahih) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Sahih . 


'J** urf* 


i&U - - O) 

j*a\ \j 111 y* 

fj3f> :ti(l JO* jJ !^pl 

4*;; oe^; jfej p m\ 

iu> uiiJv [r] ^ 

Uaijl y [d] Jlii t IjLp 

cJyl t Aj V I oii oJyi pJ^S/ 

fji lA 

y«*>- 11 a [ : Jli] 


y> VYtA:^ ^Lvaip'yi 

Comments: r L -‘ y. u~i **•**■ j* o/v\v. c a au- 

This v4ya/z, because it was revealed on the Day of ‘Arafah, and on a Friday; 
and both these days are like days of ‘Eld for the Muslims. So the Muslims, on 
their own behalf, are not allowed to celebrate any day as ‘Eid\ because their 
Eld are appointed by Allah. It is you people who make self-made additions to 
the religion and you appoint the days of celebration and festivals according to 
your own desires. Unfortunately some Muslims have also introduced and 
added an Eld. 


(2). 3044. ‘Ammar bin Abl 
‘Ammar said: “Ibn ‘Abbas recited: 
This day, I have perfected your 




y xJ> - T* ii - (Y) 

: Ujj^A y Jjy IIjJLp- 


[1] Al-Mci'idah 5:3. 


Chapters On The Tafsir Of Qur’an 


358 


religion for you, completed My 
favor upon you, and have chosen 
for you Islam as your religion. 11 ] 
and a Jew was with him who said: 
Tf this Ayah was revealed to us 
then we would have taken that day 
as a day of celebration.’ So Ibn 
‘Abbas said: ‘Indeed it was 
revealed on two Eids: On Friday, 
and on the Day of ‘Arafah.’” 
(Sahih) 

[Abu ‘Elsa said:] This Haditji is 
Hasan Ghanb as a narration of Ibn 
‘Abbas, [and it is Sahih]. 


7 

(jljjlM jji tu A t w-jl^jl 

If) h* <J) <y. P* if 

p* A p ^ 

oJIpJ P JfX 

Ujuj-cj'y LJIp uVl oJii uJjll :Jl5i 

cJjj L^jli • if 1 JL^ t 1 -Up Lg-a^> 

x * 

fjij fji J> ; ifff fjd J> 

. «4sJp 

yi^>- 1-La [ : y) Jli] 

fj\ (jj ff'f' if f^f 


. Aj aJU- y Jfi’ f) ^ fh «^Lu*}] : 


(3). 3045, Abu Hurairah said: 
“The Messenger of Allah ^ said: 
‘Ar-Rahman’s Hand is full, He 
spends without any decrease, night 
and day.’ He said: ‘Do you not see 
how much He has spent since He 
created the heavens and the earth, 
yet it has not decreased what is in 
His Hand, and His Throne is over 
the water, and in His other Hand is 
the Mizan (Scale) which He raises 
and lowers.’” (Sahih) 

[Abu ‘Elsa said:] This Haditji is 
Hasan Sahih . This Haditji is 
regarding the Tafsir of this Ayah: 
“The Jews say: ‘Allah’s Hand is 
tied up.’ Be their hands tied up. 121 
The A’immah say about this 
Haditjv. It is believed in as it comes, 
without explanation or 
misinterpretation. This was said by 
more than one of the A’immah , 


y iiil l&U- - r*t o - (r) 

y jJJJa U 1 : u j j I* y -u lu -*->■ 

if <- if p if 

y^yj *3H 4&I Jli : Jli y) 

jiii i i\L^ J%> fjf)\ 

( jL>- x*a (Jijl La : Jli i (( jL^J lj 

y* U y^x <■ ,y > jSl lj ol 

f~ ^ 1 oJloj * UJ 1 ^Jp jPj AU^-> 
■ 

1-La [ • y) JlS] 

oJLA jyf f 1-Laj . 

c£ it i: ig\ :tfn 

<LuS[l Jli l!oJj>J1 I JLAj [*\£] AjS/ 1 
C ^-A j ( 1)1 ^~P pL>- LoS Aj 

yp\ If j^lJ "Jli liSoL 


^ Al-Ma’idah 5:3. 
[2] Al-Ma’idah 5:64. 


Chapters On The Tafsir Of Qur’an 


359 




among them: Sufyan Ath-Thawri, 
Malik bin Anas, Ibn ‘Uyainah and 
Ibn Al-Mubarak - that they 
thought that these matters were to 
be believed in, without saying 
‘how'. 


&& ^ & x/J $ xx* i?'j 

. ? c-i <lS : (J t 


aJ* o\Sj^ : «J ji c t<uip 

. aj ^ UjJ I I o-j Jj>- ^ ^ l £ ""l A £ : ^ L»J I 

Comments: 

The A ’ immah said with respect to this Hadlth , it will be believed exactly as it 
was told. Its explanation and commentary will not be assumed, nor should one 
fall victim to doubt and whims. Many of the A’immah said the same thing, 
Sufyan Ath-Thawri, Malik bin Anas, Ibn ‘Uyainah and Ibn Al-Mubarak also 
said the same. The Ayat and the Ahadith that speak about the Names and 
Attributes of Allah are to be reported and believed truly and exactly without 
the slightest metaphorical explanation; and one must not say anything about 
the condition, assumed reality and try to explain their nature. 


(4). 3046. ‘Aishah said: “The 
Prophet was being guarded until 
this Ayah was revealed: ‘Allah will 
protect you from mankind.’ So the 
Messenger of Allah #| stuck his 
head out from the room and said: 
‘O you people! Go away, for Allah 
shall protect me.’” 

This HaditJi is Gharlb [n was 
narrated to us by Nasr bin ‘All]. 


(5). [Muslim bin Ibrahim narrated 
it similarly with this chain]. 

Some of them reported this HaditJi 
from Al-Jurairi, from ‘Abdullah bin 
Shaqlq who said: “The Prophet 
was being guarded.” And they did 
not mention “from ‘Aishah” in it. 
(Hasan) 


: xZj- ^ xZ - r*t 1 - (t) 

ojlAJl ZixZ \ ^ Jb>- 

Cf. -u jZ jZ jZ* 

^ill JIS : oJIS ihiZ jZ ijJZ 
iif <y I jJa i _X~ i 

-ii J^3 [iv] 5. XlX. 

1 ? i£iii j* lit; it 

iJu lii 

■ t ^4^ 0^ -u ^p <XjXZ- 

fZZ* ZxZ p ^ - (°) 

„ ' ° 1 0 > > ^ „ 

^ 0-od>J1 l-U f*-f*A*J (JJJJ 

015 :Jli JJLS Ail alp ^ 

0* ^ pj ‘uV*" it 

. ^OjLp 



Chapters On The Tafslr Of Qur’an 360 


4*1$^ 


4j y> ^»_Lw 9 y 

y> jl Jju lift J t^!liLwiJl j>^>- jjfl Jail>*Jl ^y^ll <lil jj T\T /X l^UJl 

. <ulj Ti L £v>y>Jl rr° X+S> 

Comments: ' ' c 

In the city of Al-Madlnah, the Jews in alliance with the hypocrites used to 
always be busy in conspiring against the Prophet sH and the Muslims. 
Therefore the noble Companions would guard and keep watch for the 
Prophet The Prophet forbade the guards after this Ayah was revealed. 


(6). 3047. ‘Abdullah bin Mas‘ud 
narrated: “The Messenger of Allah 
Ig said: ‘When the Children of 
Isra’Il fell into disobedience, their 
scholars forbade them from it. But 
they did not stop, so they sat with 
them in their gatherings, and 
participated in eating and drinking 
with them. So Allah pitted their 
hearts against each other, and 
cursed them upon the tongue of 
Dawud and ‘Elsa bin Mariam. That 
was because they disobeyed and 
were ever transgressing.’” He said: 
“The Messenger of Allah sat up 
after he had been reclining, and he 
said: ‘No, by the One in Whose 
Hand is my soul! Not until you 
incline them to the truth.’” 
‘Abdullah bin ‘Abdur-Rahman 
said: “Yazld said: ‘Sufyan Ath- 
Thawri would not say in it: “From 
‘Abdullah.” (Daif) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Gharib. This Haditjh has 
been reported from Muhammad 
bin Muslim Ibn Abi Waddah, from 
‘All bin Badhimah, from Abu 
‘Ubaidah, from ‘Abdullah bin 
Mas‘ud, from the Prophet £j| 
similar to this. And some of them 
said: “From Abu ‘Ubaidah from 
the Prophet #|” in Mursal form. 


jlp 4i\ jlp &U - r*tv - 00 

U jy— 1 : y l 

Lji} if f. Qf <if ^ ij ** 

4J) 1 (J y-* j cJ . (J IS $ yi 4Jd I 

yJ lSJ» 

4)1 y> 
jLJ Ji- 

(Jiii y y I 

4)1 i]yjj : JU . Wjj-tlJO \y\S j 

:Jlii t l^lo (1)15 j tjjjjg 

Jii j»Ji tojL 

5is"3 :i>; ju iii iu 

Ox X > > X ; > 0 

. 4)1 jLp 0^ N 

y^>- 1 j-* [ : L y* f y} <J15] 


y xL>vj> y& IJla {SJj 

o* if ^1 ^ ^ 

^ tS “ i ~ p l#;' dr*' 

^ox ^ > o/'* OXX ^ s X . £ 

t 

■ J^ir* 



Chapters On The Tafsir Of Qur’an 361 




fc-ijb 4>-^>-lj [^pUoZJ V (J.J>. J? O^LmiJ] \ 

. <Uj I ^jj <ulj^p ^jj O-L^C- 4j <4jjj ^jA tYTt ' ^ 

Comments: 

This Hadlth guides that the evil doers should be enjoined of doing good, with 
power, authority and enthusiasm; and they should be prevented from doing 
bad things. Those who do not abandon committing evil doings, they should 
not be collaborated with, nor should their invitations be accepted and 
participated in. 


(7). 3048. Abu ‘Ubaidah said: 
“The Messenger of Allah said: 
‘When the Children of Isra’Il fell 
into decline, a man among them 
would see his brother committing a 
sin, and prohibit him from it. The 
next day, what he saw him doing 
would not prevent him from eating 
with him, drinking with him, and 
associating with him. So Allah 
pitted their hearts against each 
other, and He revealed about them 
in the Qur’an, He said: Those 
among the Children of Isra’il who 
disbelieved were cursed by the 
tongue of Dawud and ‘Elsa, son of 
Mariam. That was because they 
disobeyed and were ever 
transgressing.’ And he recited until 
he reached: ‘And had they believed 
in Allah, and in the Prophet, and in 
what has been revealed to him, 
never would they have taken them 
as friends; but many of them are 
rebellious. He said: “And 
Allah’s Prophet ^ was reclining, 
so he sat up and said: ‘No! Not 
until you take the hand of the 
wrong-doer and incline him toward 
the truth.’” (Da^f) 


:jii ; - r*tA - (v) 

n* * w • 

Lj ji>- . ^ ^ L> s>~ 
(J li . (J U O-XyS' l 4 jj 

U jZ* i Op* : 4i)l (J yZj 

olil ^ 

jjJl jlS ISU 4<UP ^ J JJ 1 £jb 

tjZj il /\ djt Mil? J\j u uil : p 

0 I ~ Air < * 1 \ ^ 

i—J jl 9 41) I 4 J 

^ ^ ^ ^ \ ^ ^ ^ 




C ty] 'fcj 


4>i y oilj : Jii « [a^-va] 

t ^/)) : Jlii t ^JL>^ USnI. 


' * V''l* ' . I fc-' -» » * Z * > " 

I J Uj Ju>- ! jLo 


111 Al-Ma'idah 5:78-81. 



Chapters On The Tafsir Of Qur’an 


362 


(Another chain) with similar. 






{ j& L; 4_->L 4 ( jio}l v4j>-U [uLm> • ^fij*** 

. JjUI Jiaj lj aj jLIj ^ ^ t * * ^ ^ 4 I 

Comments: 

Every Prophet from Dawud up to ‘Elsa (Jesus) cursed the people of Israel 
because of their evil doings and offences. In the lifetii ie of the Prophet jg these 
people had very strong relations and alliances with the disbelievers of Makkah; 
even they would consider the disbelievers more guided than the Muslims. 


(8). 3049. ‘Amr bin Shurahbll 
[Abu Maisarah] narrated, from 
‘Umar bin Al-Khattab, that he said: 
“O Allah! Make the verdict 
concerning Khamr sufficiently clear 
for us!” So (the Ayah) in Al- 
Baqarah was revealed: They ask you 
concerning Khamr and gambling. 
Say: “In them is a great sin.” [1] So 
‘Umar was called, and it was recited 
to him, so he said: “O Allah! Make 
the verdict concerning Khamr 
sufficiently clear for us!” So (the 
Ayah) in An-Nisa’ was revealed: ‘O 
you who believe! Approach not^ls- 
Salat while you are in a drunken 
state.’ [2] So ‘Umar was called and it 
was recited to him, so he said: “O 
Allah! Make the verdict concerning 
Khamr sufficiently clear for us!” So 
(the Ayah) in Al-Ma’idah was 
revealed: Shaitan only wants to 
excite enmity and hatred between 
you with Khamr and gambling...’ up 
to His saying: ‘So will you not then 
abstain.’^ So ‘Umar was called 
and it was recited to him, so he said: 
‘We abstained, we abstained.”’ 
(Da‘if) 


^ - (a) 

0 * t> s'- s ' >*■''”&< > , 

if. IP 

Jjj I J 0 £ ^Jdl : JU z\ .-.UJJl 
UlijLs ^ o pZ I ^ J I cZyZ * LL* j lli 


pi Vi# J* ^ 

. All P of jis ’y>S- J^Pjli [YlllojiJl] zy\ 

t.li-i jC jLL}\ 0 :Jlii 

Sf \pz PHP stilJl J J\ cJp 

•* ^ :JU ^ 

U s? P ^ 

gjj o' oftllT £j> :sl;UJl 

Zf y\ *(' 'j P *-’ 1 <4 ' J 

. 4 aIIp Co 

. lli] 


[1 U/-Ba<?ara/i 2:219. 
' 2 ' An-Nisa’ 4:43. 

[31 Al-Ma’idah 5:91. 


Chapters On The Tafslr Of Qur’an 


363 




[Abu ‘Elsa said:] [This Hadlth i] was 
reported from Isra’Il in Mursal form. 


(9), Abu Maisarah narrated from 
‘Umar bin Al-Khattab who said: 
“O Allah! Make the verdict 
concerning Khamr sufficiently clear 
for us!” (Da‘If) 

And he mentioned similarly, and 
this is more correct than the Hadlth 
of Muhammad bin Yusuf.^ 

T"W* i jp-tj <. i 


U5jl^ & ilAi - (O 

a- ^ i ^ ^ _ a s * s 

lf ^ ^ £p§j 

:JU ^^P (J I . t < — ) 1 

.^LLt U^J jXixil ^ llJ p-gJUl 

««• > ^ a 2 £ 1 " * ' ‘ 

•XftS>^A yjJ> £W? I IJUfcj 0 

^jl [uL m a^L^I] : 

u Jj ^ ^ ootY:^ <, T AV tYAl/A:^LJlj 


. 4JP U N O (V* * V T ) i^loJ J>~J i AP j j jj I 4 J li (. ^*P ^o-wwj 

Comments: 

This Hadlth, tells that the prohibition of intoxicants was revealed gradually. It 
has been declared clearly in Surat Al-Maidah that the ill-effects and evil 
consequences of intoxicants and gambling have become clear to you at various 
occasions, incidents and from various aspects. Would you still not avoid 
those!? Is there still any shadow of doubt remaining!? 


(10). 3050. Al-Bara’ said: “A man 
among the Companions of the 
Prophet 3 H died before Khamr had 
been made unlawful. So when 
Khamr was made unlawful, some 
men said: ‘How about our 
companions who died while 
drinking Khamr ?* So (the 
following) was revealed: Those who 
believe and do righteous good 
deeds, there is no sin on them for 
what they ate, if they have Taqwa 
and perform good.”^ (Sahih) 

[Abu ‘Elsa said:] This Hadltjt is 


j! l&U - ro. - (NO 
if if if. 5^ ^f 

^ ^ ^ ^ f 

JL>-j ol« : Jli *1JJI if t<3L >w] 

oi jli 5|§ j* 

wjLS : J L>-j Jli t Cj» ills 

: cJjii ? l^> U Jii j 

■ [^Y* ] 


^ That is, no. 3049, and “more correct” refers to the mode of conveyance in the chain of 
narration. It is a affirmed by Ibn Abi Hatim (Al-Jarrh wat-Ta‘dil 6:237) that his father, 
Abu Hatim, affirmed that Abu Maisarah heard from ‘Umar, and also AI-Bukhari (Tarikh 
Al-Kabir 2576) for which scholars like Shaikh A1 -Alban! have graded it Sahih. 

[2] Al-Ma’idah 5:93. 



Chapters On The Tafsir Of Qur’an 364 


tJTi 


Hasan Sahih. Shu‘bah reported it 
from Abu Ishaq from Al-Bara’ as 
well. 


JB] 


Well. t ol JJ 3ij . 

■ ^4 t rj?\ & 

. I jiaJl A> JuJl yo T t /V : (j jJa}\ 4>- yJj [gjpw?] ! 0>y>*J 

Comments: 

The clear indications towards the prohibition of intoxicants have already been 
made before the revelation of the Verses of Surat Al-Ma’idah. Despite that, 
the people kept drinking, so the concerns regarding them rose in the hearts 
about what would happen to them. It was answered, as this rule was revealed 
gradually, therefore Allah would not hold accountable such people who acted 
according to the granted permission. 

(11). 3051. Al-Bara’ bin ‘Azib ^ ilii JlJJb - T*o\ - (\\) 
said: “Some people among the ^ 

Companions of the Prophet v-i Uai ^ ^ jlii 

died while they had been drinkning - J|^l Jli :JU [lj^] jUJ.1 J\ & 

Khamr . So when it was revealed . , \ 

that it was unlawful, some people ^ 

among the Companions of the jJ'j ^ •»' ' iff 

Messenger of Allah jig said: ‘How £ J 

about our companions who died 4»l J>Jj ^ Jli 

while they were drinking it?’ So ^ \ J, ^ 

(the following) Ayah was revealed: r ■ 3 y ^ tJi ' - - - ; J 

Those who believe and do 

righteous good deeds, there is no - , f ... M .. 

sin on them for what they ate.” [1) ' ^ C-’ • ' - >Ls " 6 ' J 

(&»*«*) ^ lli [:y-p jit Jli] 

[Abu ‘Elsa said:] This Hadlth is „ 

Hasan Sahih. ' C i** 


J J ^5 


ut 


Uj Jj>- 


£ IjJ 1 Jli : Jli [isLgj] ^yl yp 

<03 1 JyJ j >L>w?l U > j Ip 

cJy ills ty»J-Jt jj§£ 

4AJ I JjJj J > l>C-s<9 1 ya jli i^j 

Ijj U JJ I lLl>c-^?lj i- iJ xa : 

jc. : cJyi ? 

. iSi Q ££ c^t ijLiJ 
yld>- U* [ ! Jli] 


1 


(12). 3052. It was narrated that 
Ibn Abbas said: “They (the 
Companions) said: ‘O Messenger 
of Allah, how do you hold those 
who died while they were drinking 
Khamr — considering that the 


: alii ^ ±4 i&U - r - or) 

^ ^ u* If if 

m< ^ ^ ^ 

lyU J.JJI cdtst !4l Jji5 U : 1 jJU 


[1] Al-Ma’idah 5 : 93 . 



Chapters On The Tafsir Of Qur’an 365 


jijJbi j M.. a? 


prohibition of intoxicants is now 
revealed?’ So, (the following) Ayah 
was revealed: “Those who believe 
and do righteous good deeds, there 
is no sin on them for what they ate 
(in the past), if they fear Allah and 
believe and do righteous good 
deeds.” {Hasan) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih . 


Jjj l*J — 1 j 

\JS\1 :cJyS ? - 

!^Cj ljUf u iSi V£-L Q 

IJLiJ 

v — O Jj>- lUft [ . (Jli] 




0* Yn/>:ju**l **■>!, [,wj 


. wLa Li UJ I 


(13). 3053. ‘Abdullah said: “When 
(the following) was revealed: Those 
who believe and do righteous good 
deeds, there is no sin on them for 
what they ate, if they have Taqwa 
and perform goodJ 1 ^ the 
Messenger of Allah |g said to me: 
‘You are among them.’” {Hasan) 
[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. 


- r*or - or) 


Cf. Ljr* Ji : 

' ' > " 

^ . d * UJ . <3 li 4A1 1 wLP C 


Uji ^U>- bU_£-J ^ 

,l IjU-fj U lil 

<( v -^ i ® 5^ t J j ^ j ii 



iJii y) J13] 


* 

4<ulj (jj 4)IXp JjLua3 ya \ I^L JjUa3 l |UU^4 : ^j>U 

• *» (jj j* ‘U^ ^U; 4jI 

Comments: 

Taqwa (piety) has been mentioned three times in this particular Verse; first 
time, it was mentioned with Faith and righteous deeds; the second time, along 
with Faith; and the third time, along with doing good. Here, the mention of 
Taqwa three times, i.e., care for the restrictions and abiding by the rules of 
Allah, has been made according to the gradual stages of the prohibition of 
intoxicants. The mention of Faith and righteous deeds along with Taqwa , 
expresses that the avoidance from anything will not be taken into 
consideration by Allah until this avoidance is accompanied with Faith and 
righteous deeds. 


[l] Al-Ma’idah 5:93. 


Chapters On The Tafslr Of Qur’an 


366 


jijjfti 4*^ 


(14). 3054. Tkrimah narrated 
from Ibn 'Abbas: “A man came to 
the Prophet and said: ‘O 
Messenger of Allah! When I 
consume meat and I get around 
women, my desires get the best of 
me. So I made meat unlawful for 
myself.’ So Allah revealed: O you 
who believe! Make not unlawful 
the good things which Allah has 
made lawful to you, and transgress 
not. Verily Allah does not like the 
transgressors. And eat of the things 
which Allah has provided for you, 
lawful and good.”^ 1] (Sahih) 

[Abu 'Elsa said:] This Hadlth is 
Hasan Gharib. Some of them, other 
than 'Uthman bin Sa'd’s narration, 
reported it in Mursal form without 
"from Ibn 'Abbas” in it. Khalid Al- 
Ha dhdh a’ reported it from 
Tkrimah in Mursal form. 

^ JA UW/o 


y\ - T'Ot - 0 0 

Suip G&. : ^ y\ ^1 

a £ # 0 , s o ^ * 

<1)1 p ^jj\ 

* ' ' ' 

!4)l Jj-ij Ij ijlii ( ^1 j 
jldU j^JJl clif ISI Jl 

tjyli P Ji y 

t v ijU£ Sit 5iii 

44 ,1* ijjUi % ft 5»( J3 

£. O cj£3T 

. [AA 4 AV] 

y} J<i] 

jUip J* y 

(>>' y i _r~) '&°y‘ 

' s , 

. ijl jSLc- ^ jJl^- 

['- J u-i> 

-Oyij) ISvJ l JLn-wJ j L^JLP Aj -LL>wa 

■AIjJ* iJUj jA A* ’jfr 


Comments: 

This Verse teaches us a very fundamental principal, anything that Allah has 
declared lawful, to then make it unlawful is an illegal act, as is making lawful 
that which Allah has prohibited. Making things unlawful is that a person 
declares something unlawful for himself or for others; he does so considering 
it as a requirement by the religion or a Commandment of Allah. 


(15). 3055. Abu Al-Bukhtari 
narrated from 'All who said: 
"When (the following) was 
revealed: And Hajj to the House is 
a duty that mankind owes to Allah, 
for those who are able to 
undertake the journey.^ They 


y\ i£U- - r«oo - (\ 0 ) 

fjs- y. Olijj y j yS 2i » : jj-iSlI 

ft b* If ^ 

itJ : Jtf ‘y 


111 ] Al-Ma’idah 5:87-88. 
^ Al ‘ Imran 3:97. 


Chapters On The Tafsir Of Qur’an 


367 




said: ‘O Messenger of Allah! Every 
year?’ But he was silent. So they 
said: ‘O Messenger of Allah! Every 
year?’ He said: ‘No. If I were to say 
yes, then it would be required/ 
And Allah, Mighty and Sublime is 
He, revealed: O you who believe! 
Ask not about things which, if 
made plain to you, may cause you 
trouble.”* 11 ( Da‘if) 

[Abu ‘Elsa said:] This Haditla is 
Hasan Gharib as a narration of ‘ AIL 
There is something on this topic 
from Abu Hurairah and Ibn 
‘Abbas. 


ipf £ ^Zj\ y. o$\ & 

<u I J L> : I jJ li [ ^ V : j I yiS* jl] 

<t J , > s' ^ s ' 

JiT c I J I/ : I j} L5i c 
i (( : cJi j t )) :Jli ? j* I p 

*y 3^ Jyl} 

h o] £3 jg 4 *Of £ 

>■ IJla Jli] 

■ 3^ 4*> 

Ly'j *353* if <Jj 


jLj fc»^L^Lv<JI oljjj A \ t \ [cjLa^> oL**I] 

djLt'y I jS ^ o jfS' ^ ^ YTV . t JCS' ^La I y* <l» j T A A £ . 

Comments: ' [AU ^ ‘ >l] ^ Sj °* ^ ^ ^ U ' * 

The meaning of this Ayah is that a question should be asked carefully and 
mindfully; a question should be asked for the true objective of benefiting 
everybody and to increase the knowledge of the Shari' ah ; making things more 
restricted and causing hardships by asking unnecessary questions is incorrect. 


(16). 3056. Anas bin Malik 
narrated that a man said: “O 
Messenger of Allah! Who is my 
father?” He said: “Your father is 
so-and-so/’ He said: “So (the 
following) was revealed: O you who 
believe! Ask not about things 
which, if made plain to you, may 
cause you trouble.”* 21 (Sahih) 

[Abu ‘Eisa said:] This Hadith is 
Hasan Sahih Gharib. 


' a ' Jo * Z s J 

«* 

t&U 

- r«<n 

, - <V\) 

if. £Jj 


444 

1 4JL) 1 »X S' jj 1 

:Jli y>\ ^ 




*d : <i=rj 


4^ f 


t «0^i is> 

: Jl i 

y ^ 

! 4jb 1 J j 

t£3 * i ip: . 

<$ \ 

: 

cJyi» :Jli 


•4 J0 p 4 


+ ' ' J 

IIa [ 


y\ JB] 



: i> ^ 


^ Al-Ma’idah 5:101. There are authentic chains for it with Muslim and others. See no. 814 
which preceded. 

12] Al-Ma’idah 5:101. 



Chapters On The Tafslr Of Qur’an 368 


obiii 


N Up jliSl iiy j ^ ‘-pIj tJjUiA]! tpJU~4 ye\ j < aJLp <JjCo : j*** 

' ^ C JJ f ^ ^ ® ^ 4 ^ ^ ^p Y T* ® ^ ^ 4 £1 • • • ®jj j-p 

Comments: 

The Prophet’s duty is to convey the teachings of Religion and the Shari' ah; 
knowledge about the people’s family lineage, or to tell them who is whose 
father, is out of the Prophet’s duty and mission; therefore it is an 
unreasonable question. 


(17). 3057. Abu Bakr As-Siddlq 
said: “O you people! You recite 
this Ayah: Take care of yourselves! 
If you follow the guidance no harm 
shall come to you from those who 
are astray.^ I indeed heard the 
Messenger of Allah gjj| saying: 
‘When the people see the 
wrongdoer, and they do not stop 
him (from doing wrong), then it is 
soon that Allah shall envelope you 
in a punishment from Him.”’ t21 
(Sahih) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan Sahih. Some of them 
reported it from Isma‘Il bin Abl 
Khalid in Marfu ' form, similar to 
this Hadith. Some of them reported 
it from Isma‘Il, from Qais, from 
Abu Bakr as his saying and they 
did not narrate it in Marfu * form. 


: jjj jup-! — X % oy 


(\v) 


Lj jl>- : o jjL& fy llj 

If f. erf If i/) 

^Idl 1&1 Ij : Jli 1 jjXuaJI j&j 

* \ f . / ^ y O' 

~Se\c- y . 4j j I o-L& Ojj jf 

lil ju> ^ ^ pllJi 

Jp ijiit pi UJii ijfj isi ^£ji 3 i» 

. koj * — > LL*j ^jjl ,+ 4 -o. *j j ! uLi j I 4 j 

jjf J«] 


vi-ai 11* [: 

U-^l /^p 4 *a>- 1 j o I jj ji j • . yw? 

^ J ^ ^ , o ^ „ £ 

. Ip ^3 Jl>d I I U* y>ej> oi' 

3r* 3^ c 3^ tiJjJ 

’ >■* - " 


. Y > *IA : I 

Comments: 

The aim of Abu Bakr 4*> in pointing out this Ayah guides that the people who 
are committing sins and wrongdoing, you keep telling them to do good and 
preventing them from evil; if they do not listen, they will harm themselves. 
They will not harm you at all, and eventually they will face the consequences 
of their wrongdoing. It never causes harm to those who are guided to the 
right path. 


111 Al-Ma’idah 5:105. 

This preceded under no. 2168 



Chapters On The Tafslr Of Qur’an 369 


- «* *' » 
j* m a’? 


(18). 3058. Abu Umayah Ash- 
Sha'banl said: “I went to Abu 
Tha‘labah Al-Khushani and said to 
him: ‘How do you deal with this 
Ayah? He said: ‘Which Ayah? I 
said: ‘Allah’s saying: Take care of 
yourselves! If you follow the 
guidance no harm shall come to 
you.’ [1] He said: ‘Well, by Allah! I 
asked one well-informed about it, I 
asked the Messenger of Allah $|§ 
about it. [So] he said: “Rather, 
comply with (and order) the good, 
and stay away from (and prohibit) 
the evil, until you see avarice 
obeyed, desires followed, and the 
world preferred, and everyone with 
an opinion is amazed with his view. 
Then you should be worried about 
yourself in particular, and worry of 
the common folk. Ahead of you are 
the days in which patience is like 
holding onto an ember, for the doer 
(of righteous deeds) during them is 
the like of the reward of fifty of 
those who do the like of what you 
do.” ‘Abdullah bin Al-Mubarak 
said: “It was added for me, by other 
than ‘Utbah, that it was said: ‘O 
Messenger of Allah! The reward of 
fifty men among us, or among 
them?’ He said: ‘No! Rather the 
reward of fifty men among you.’” 
(Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Ghanb. 


j y Jyd — Y" * 6 A — ( \ A) 
:i55dJl y 4>l 

> 0 > a - f - f > • i'* > 

oi a^p 

:Jli aIJ ajjI>- 

'*-4^ ■ aJ dJJb aIIxj Ul OmJI 

aJ ji : oii ajI : J 15 ?a>^M o Jla ^ 

V ^3p 

4)lj U I : Jli y ^ 

J^*^ j l ^ « p dJ Ld c cJ L»x JLi) 

3§S auI 

l>c*i dJl j IS} t 

Uoj t c Ip Ik. 

tAjly 

UIjI Jy jli Cjdjjdl £Oj 

SfC? j4 

jL !A>-j /?■* 

iiljtfJl y Al A^ Jis 

jfrl J jJJ Ij : JJ a2p Ac* 
j: : JU rfa j\ iL yJrj 

• (( (^4 ^-3 0=^^“ 

. ^ lli [ : JL+ £ Jli] 


tA >-U ylj iljLJl yl do-x>- y tJjb A>-y-lj aab—}] \ ^j>u 

AjjU- y A^j doO^Jl y~>- jAj Aj p-io- yl A^P doJj- i ^ 

4 Oly* ^ J *— A^l^Jl a5j j I ylj o L>* ^Jl« yJI Aiuj 


[1] Al-Ma’idah 5:105. 


Chapters On The Tafsir Of Qur’an 370 


jM.idi 4^#' 


. JJ I <uj \jj TXT / 1 : UJ I j ^ A o » ! ^ t j Lj>* I I j 

Comments: 

The result of doing, obeying and caring for the good is enjoining good, and 
the result of avoiding evil is the prevention of evil. But when the covetousness 
of wealth prevail upon the people, they become slaves of worldly benefits due 
to the consequences of following the whims and desires, the people are 
overwhelmed by the pride of their personal views and by the illusion of their 
self-liking, and they do not care for listening to others, then there is no need 
for being distressed by worrying about them. 


(19). 3059. Ibn 'Abbas narrated 
from Tamim Ad-Dari, regarding 
this Ayah : O you who believe! 
When death approaches any of you 
then take the testimqny.^ He 
said: “The people are innocent of 
it, other than myself and 'Adi bin 
Badda’. We were Christians who 
used to frequent Ash-Sham before 
Islam.” They went to Ash-Sham for 
their businesses, and they were 
approached by a freed slave of 
Banfi Sahm, who was called Budail 
bin Abl Maryam, with some trade. 
He had a bowl they wanted made 
of silver, but he wanted a great 
deal for it. Then he became ill, and 
willed it to them, and he 
comissioned them to deliver what 
was left to his family. 

Tamim said: “When he died, we 
took that bowl and we sold it for 
one-thousand Dirham. Then 'Adi 
bin Badda’ and I divided it. When 
we went to his family to give them 
what was with us, they searched for 
the bowl and asked us about it. We 
said: ‘He did not leave behind 
other than this, nor did he give us 
other than this.”’ 


i&U - - o<o 

: ^J>\ j> J! jjj 

^ llj J j>- : Jl jjjl 

> , , , 4 , £ 

<• f' if ^ If 

^ (Jpj'aJ' If if 

\ i 

: J li [ ^ * i] 
lillj i«;\f jj 

f lll I Jj i£Xj^> 

J°y fllll l?U 

& J * ^ ^ *3 

iiUh * ij & £j 

U-fcl! j*daP f j 

. <JUl t h'ji U i U-Uj jl Uj *y>\j 

^ L>J 1 »aJU j \i a>- \ o U ills : J li 

£ ^ | ) y* 6 x -^2 • t ^ fi-s’d ♦ 

Ul ^ t C--4J b ouaJ 

U ijl £& <uf Jl £L : t ills c.ll; Jl 

<, IjjJLJs IjjJbj L*-* 

. llill Uj I jl* ^ iljJ li • laU* 


[1] Al-Ma'idah 5:106. 


Chapters On The Tafslr Of Qur’an 


371 




Tamlm said: “When I accepted 
Islam, after the Messenger of Allah 
3H had arrived in Al-Madlnah, I 
felt guilty about that, so I went to 
his family, and informed them 
about what had happened. I gave 
them fifty-thousand Dirham and 
told them that my companion had 
the same. They took him to the 
Messenger of Allah but he 
asked them for their proof, which 
they did not have, so he ordered 
them, to have him to take an oath 
in accordance with whatever the 
people of his religion revered, so 
he took the oath. Then Allah 
revealed: ‘O you who believe! 
When death approaches any of you 
then take the testimony...’ up to 
His saying: ‘Or else they would fear 
that oaths will be admitted after 
their oaths.’” 111 So ‘Amr bin Al- 
‘As and another man stood to take 
an oath, and the fifty-thousand 
Dirham was taken from ‘Adi bin 
Badda’.” (Maudu<) 

[Aba ‘Elsa said:] This Hadith, is 
Gharib, and its chain is not Sahlh. 
Abu An-Nadr, who Muhammad 
bin Ishaq reported this Haditjt 
from, he is, in my view, 
Muhammad bin As-Sa’ib Al-Kalbl, 
whose Kunyah is Abu An-Nadr. 
The people knowledgeable of 
Hadltji, have abandoned him, and 
he is the author of the Tafsir. I 
heard Muhammad bin Isma‘Il 
saying: “Muhammad bin As-Sa’ib 
Al-Kalbi’s Kunyah is Abu An- 
Nadr.” And we do not know of 


J ±*j I LJU : ^ j 3 Li 

U <. ojuJI au I 

» — r S' *'% • t 

\ ' * f * * f " <> 

: 4)1 JjjU t to: Jjhl ^^JIp 4-> 

\li !# '$ 

M 3$ % J Tjg ^ Ji 

.[> • a-> • n] 

tUiii Jijj 

S o •) s ' s a ' 0 t' 

-jljj 

j jP- 1 Jl*> [ : J 13] 

* 

s * ' ' U I " ' 'l. s c . > 0 > Z S > >0 s 

rf 0^2 £J&il ^51111 3: ^Xp 

jjh J ^Jjbl *5 Ji J t I 

( J_pLwI ^ xLszs t 

d ^isdi ^ ltd :j>; 

cjd j? ^ tiJJ 

IJl* jl V 1 


^ Al-Ma’idah 5 : 106 . 



Chapters On The Tafsir Of Qur’an 372 


^43 iijji 


Salim Abu An-Nadr Al-MadanI 
reporting from Abu Salih the freed 
slave of Umm Hanl\ Something 
about this has also been reported 
in abridged form, through other 
routes from Ibn ‘Abbas. 


a, uji jL-i j jfi\ jjI 

^ oL*Jl j* JL i d I ■?;<• 

. jj^-J4o AjV aJuJIj /yCP (v — sj yL>) Joo 

Comments: 

The aim of this Ayah is that if a Muslim is on the verge of death, and he is in 
need of making a will regarding his property and belongings, for this he will 
appoint two reliable and trustworthy witnesses from among the Muslims; and 
in case of him being on a journey, if two Muslim witnesses are not available, 
due to this crucial condition he may appoint two non-Muslim witnesses. 


(20). 3060. Ibn ‘Abbas said: “A 
man from Banu Sahm went out 
with Tamlm Ad-Darf and ‘Adi bin 
Badda\ The Sahmi man died in a 
land in which there were no 
Muslims. When they arrived with 
what he left behind, they searched 
for a bowl made of silver which was 
inlaid with gold. The Messenger of 
Allah had the two of them take 
an oath. Then they found the bowl 
in Makkah, and the person said: 
‘We purchased it from Tamim and 
‘Adi.’ So two men among the 
relatives of the Sahmi man stood to 
take an oath by Allah that they (his 
family) had more right to it than 
them.” He said: “So it was about 
them that the following was 
revealed: O you who believe! 
(When death approaches any of 
you then) take the testimony”^ 
(Sahih) 


^ Sdi i&U - r* v - (to 

LJ*} Cf L yi 

JuP Jjp L Lil I I ^jp 

a;' if if *■ 44-^' 

X (4- art 

f * 

1 C->L*3 t *IJj iS'f’J 

Uji Li-U t ^< 3 j L 

L^9j>zja A-yjj ^ UU- IjJLdd 

<ul J y*j 

f lii t^JLPj ^jA elijJ.lJt! : JlJi 3 t a5w 
* ^ 

<X3 Lj UJL>ti \ . U \ {j* 

jrj t ^ UjS1^4J 

i$ 'rX^ Ji-fcij : Jli -j4rrUiJ 


[1] Al-Ma'idah 5:106. 



Chapters On The Tafsir Of Qur’an 373 

[Abu ‘Elsa said:] This Haditjt is 
Hasan Gharib , and it is the 
narration of Ibn Abl Za’idah. 


tfjjDI 


* a * s > s •> ' 

. 0-Ajl j J-&J 


o^L^i \y*\ ^dJl y ^ ^ dy <j>- y- Ij : j>%j 

Comments: '* f°' ^ <>* WA> : c ‘C 1 ^ • • • r 5 -^' ^ !i ! 

This man from the Sahml tribe made a list of his things and put them in his 
property. He entrusted his property to his Christian companions and 
requested them to hand it over to his heirs. The Christian companions hid a 
silver bowl away from the property, while the bowl was still in the list of the 
property. 


(21). 3061. ‘Ammar bin Yasir 
said: “The Messenger of Allah gjjg 
said: ‘The Ma’idah was sent down 
from the Heavens with bread and 
meat. And they were commanded 
to not be deceitful with it and hide 
it for tomorrow. So they were 
deceitful with it and they hid it, so 
it was raised up in the morning. 
Then they were transformed into 
monkeys and pigs.”’ (Da‘if) 

[Abu ‘Elsa said:] This Hadlth is 
Gharib. Abu ‘Asim and more than 
one narrator reported it from 
Sa‘eed bin Abl ‘Arubah, from 
Qatadah, from Khilas from 
‘Ammar [bin Yasir] in Mawquf 
form. And we do not know of it 
being Marfa* except through the 
narration of Al-Hasan bin Qaza‘ah. 

(Another chain) from Sa‘eed bin 
Abl ‘Arubah with similar, and he 
did not narrate it in Marfa * form. 

This is more correct than the 
narration of Al-Hasan Qaza‘ah (a 
narrator in no. 3061), and we do not 
know of the Marfa* Hadlth being 
connected (in its chain). 


i&U- - - (y\) 

b* ‘ Jj <y. cr“'^r b* b* 

:gjg -ill Jli : Jli J, J iIp 

> f o' ' 0* 

clUJj \ys- »IL1)I oJjUJI 

t jAJ \jy>-Ju Nj N* jl 

c L>c3 


. I -La [ : ji\ Jli] 

y ly ^>rb ^ y) 

«» ^ 

j* j* b* ‘■Z.Jj* 

Ip ji y> <3 Sf j t li ^ U jJ] j lip 

* ^ y y y^*^ ^ yt 

IJj y If 

* - ' ^ ^ •- 

> o' OS 

t yjj> ^ 

* i * 0 > ^ 


ol T t ° ft : ^ ^>L>- ^1 ^>1 [<»j L 


Chapters On The Tafsir Of Qur’an 374 


±\y\ 


t J-A I jJm d-J Jj*xJlJ j b**JP oilXij 4 j JjP ^ t (jJ “d*—*' S& 4j 4PjS y I ^jp 

• o I (J b>_j v * XT' . ^ ^jl I 4^-^>-l ^—^Ip ^ I Q j ^*,*jii jy^ 

,<LtaL> 8 -Pj ^-JaJl ^jJl j£>j t^lj^aJl *Aj "oJjtoJl Juj aJ " 

Comments: ' ' 

The status of Al-Ma’idah (the table spread with food), whether it was 
descended or not; if it was descended how big it was, and what items of food 
were in it, is not clear. No authentic narration has been reported about it. 
[QurtubI, Ibn Kathlr] 

(22). 3062. Abu Hurairah said: 

“Elsa was taught his argument, 

Allah taught him regarding His 
saying: And when Allah will say: ‘O 
‘Elsa, son of Maryam! Did you say 
unto men: ‘Worship me and my 
mother as two gods besides 
Allah?’” Abu Hurairah narrated 
from the Messenger of Allah #|: 

“So Allah taught him: ‘Glory be to 
You! It was not for me to say what 
I had no right (to say). ,[1 ^ The 
entire Ayah. (Hasan) 

[Abu ‘Eisa said:] This Hadith is 
Hasan Sahlh . 

if if. ^rf\j : {Hf* 

. 0 jS' J V £ / Y : I j jJ I I JlA | jji do d>*U j 4d*P y o bod» ^ 4j y>£- I 

Comments: 

This question and answer session will take place on the Day of Judgement, in 
the gathering full with the people, to disgrace and humiliate the Christians 
who regard ‘Elsa (Jesus) and his mother as partners to Allah. 


J S? 1 - OW 

i jlio jj^-P ° i j£' [AdP 

* S * 

^jr~f ifk : *'Jlf f) if if 

Jli abiU 

cJS CuU <j*l 

‘Hi o* l s'f y) & 

£ Jy 1 J ci t> b* ^ : <b ! o llu 

.[m] i*j$ iy\ 4^ 4 J4 
. do.I>- life [ : y\ JB] 


(23). 3063. ‘Abdullah bin ‘Amr 
said: “The last Surah revealed was 
Surat Al-Ma’idah and Al-Fath 
(Hasan) 

[Abu ‘Eisa said:] This Hadltji is 
Hasan Gharib. It has been related 
that Ibn ‘Abbas said: “The last 
Surah revealed was: ‘When comes 


:<& t£U- - r*nr - (rr) 

^ if} If ''Iff If L f ^ 

j 3 ^ :JB jjli- ^ 4 jI o!p ^p 

^ , 9 " 

. I J 0 Jj LiJ 1 0J I 0J y^> 

iujJ. lii [\J~+ y\ JB] 


111 Al-Ma’idah 5:116. 



Chapters On The Tafsir Of Qur’an 375 




the help of Allah and the - s ^ a „ „ , 9C „ c 

victory.”’ [1] ^ J* 1 u* 

4jJ *1^1 cJ Jj I ojj-i ^4 

. [ ^ 

^ ^ TV /V : j V T T / V : ^ UJl 4^ >1 j [ t> ^ .atu-J] : 

AJP J-A i A>«JJj t<biXP ^jl j> t^r 9 - aasIjj ^s^JLll J? j-Ji ^Lp p^U**-5l 

oA^ Jl^j T T T T* A r i (_£ ^£Jl (^s ^LwJlj V • Y t : ^ <. ^Ju^a 

. " oJup Uj i j L^s> i Jo- lj JS jl> o li *&j>- V I 

Comments: 

Every companion singled out a Surah to be revealed last according to his own 
view and in the light of the signs and circumstances. No Prophetic statement 
expressed this. 


Chapter 6. Regarding Surat Al- 
An ( am 


In the Name of Allah, 
the Merciful, the Beneficent 


\jy* ifJ C : ~~ ^ 

(V AA>«lJI) jlUVl 


(1). 3064. ‘All narrated: “Abu Jahl 
said to the Prophet ^g: ‘We do not 
deny you, but we deny what you 
came with/ So Allah Most High 
revealed: It is not you that they 
deny but it is Allah's Ayat which 
the wrong-doers reject.”^ (Daif) 
(Another chain) from Najiah: 
“Abu Jahl said to the Prophet i|” 
and he mentioned similarly, and he 
did not mention in it “from ‘Air 
and this is more correct. 




j# i. j llii je LLa Zj \Ju» 

^ '-t)f if ^ if 

* - * 

Ui. AisJ JJiiJ N 4 :H ^lu Jli 

AJ V ■’ A 1 *^ 4 ) I J_p li iaj c -*> - 

. [rr] Jojii *£5; 


a*p La>- : j 

<14 <>! 

Zjhi Jli 4 jl 14 

<> iJf if jSf. p-b coJ^J t3|§ 



IJla j 


^ An-Nasr 110. 
Al-An'am 6:33. 



Chapters On The Tafsir Of Qur’an 376 




y t \ y AY j l o jy^ JL> y y! yl A>-j>-\ J Qitw<j] \ ^j>tJ 

<>XJ>W 9 bJJi £*J 0*~* 3^>^\ y)j ^ L?^— '1 y^ tj* J^j^l °^JJJ ^ f Lbjft if ^u~b»- 

^X*jJI>- # ejb^JI y frL-^aJl o^jjlj jy&iJI X\*\ iT \ 0 /y : J syi ^s> j^UJl 

. \ \ T /v : 6 j~J& y y jAa]\j VYTo : ^ ^ T AT / yl y I oljj ! y^ yl 

Comments: 

This Statement of Allah is full of support, courage and satisfaction for the 
Prophet $H that why you are distressed, they are not denying you, these 
wrongdoers are in fact denying the Verses of Allah, therefore leave their 
matter to Us. 


(2). 3065. Jabir bin ‘Abdullah 
said: “When Allah revealed this 
Ayah: ‘Say: He has the power to 
send torment on you from above or 
from under your feet...’ The 
Prophet #| said: ‘I seek refuge in 
Your Face.’ So when (the following) 
was revealed: ‘Or to cover you in 
confusion in party strife, and make 
you taste the violence of one 
another. ’ [11 The Prophet gjg said: 
‘This is less burdensome’ or ‘This is 
easier.’” (Sahih) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Sahih. 


:^p J\ yl &£- - - (T) 

jjL>- f-y** y j y^ 

•*' w ^ * / 

J » ^ 0 ^ ^ 

: 4j V I oj_a> C-Jy L*J . (Jyij <ui I ~bp y>l 


(j£ tjl-if. ^JL M ijl ^ J* 

4^J| JUi t [no] ^ o» jl 
! cJy L»Ij ! <H| 

JU [To] 4<-5f*i b“! <£~4i 

.r^Jl 0l5U j! 0Uli» :i§ 

vL> lli [:y~* jit Jli] 


■v» ^ 

. £^wS> 


aSjI Jy y <^hS\jU ^L^pNl tyjb^JI 

. 4j y Obiv* y* VY^Tl?- 

Comments: " “ 

Heavenly calamities or punishment from beneath caused by Allah, bring 
destruction and devastation to all, therefore it will be more severe; whereas 
the mutual disputes and anarchy will not be collective punishment, it will not 
destroy everybody. 


(3). 3066. Sa‘d bin Abi Waqqas 
narrated from the Prophet £jH, 
regarding this Ayah: “Say: He has 
the power to send torment on you 
from above or from under your 
feet...’ the Prophet said: 

“Indeed they shall be, even though 


y i&U - r*vi - (r) 

^ yl ^ ^ 

y- y o^-lj yp y' 


^ Al-An‘am 6:65. 



Chapters On The Tafsir Of Qur’an 


377 


I v a \ 

jh i» ill 1^1 


£11 ol 2^ ^ js^ : Aj'y I 


ot 


they have not occurred as of yet. 5 

(Paif) 

[Abu ‘Elsa said:] This Hadlth is ^JS\ JUi 4.’^0 <» $ 

Hasan Gharib. " - - ,% 

. KJ-JC Olj pJj <Cj 15 t$j! Lo I » ! 5^ 

• j * 2rl > ' [ * L f^f J IS] 

JP <>* J >\ jJaJ I [cIa! oU~*j] 

^ ' ♦ W * / 1 • IjJ <lj VV : ^ <. I *j>- j <> jwy ^ I ^ 

. Jail>^a J — &y * -~jp '. I ^ 

Comments: 


The punishment from the sky or from beneath will not befall on the people of 
Muhammad §| in the way it happened to the previous generations, who were 
destroyed utterly. However it may happen partially, that some people will fall 
victim to it. 


(4). 3067. ‘Abdullah said: “When 
(the following) was revealed: It is 
those who believe and confuse not 
their belief with Zulm (wrong)^ - 
That bothered some of the 
Muslims, so they said: ‘O 
Messenger of Allah! Which of us 
has not wronged himself? 5 He said: 
‘It is not that, it is only Shirk , have 
you not heard what Luqman said to 
his son: O my son! Do not commit 
Shirk with Allah. Verily Shirk is a 
tremendous Zulm (wrong). 
(Sahih) 

[Abu ‘Elsa said:] This Haditjt is 
Hasan Sahih . 


: (Jts- ^ ^ - r*nv - (t) 

If < if ifji crt ijr~f 

UJ :Jti <b I Jup rf (. 

!>-*£ 

t; M^JUi Jlp iu> ji [AT] 

b ; J li T A-C-jjj ^ llflj 'y ill j ! <u I (J jZjj 

J li Uo I I 4 I jjfe LaJ j 4 ciiJi 

4it -4^ 'V jliJiJ 

. [ : jUil] ^LLJ 

sj~~i -L>~ I -La f p J Lj ] 

•v» 


jjp ^ T £ : ^ 4 j V I 


b ijUj'b/l 4 ^_Lw# A>- y>- 1 J 4 aJLp <Jj£U 

•*i cr£*i 4> 0 ^ r 2* ^ 


Comments: 


It means that the Faith mixed with polytheism is not acceptable to Allah. 
Only that faith is regarded reliable to Allah which is pure and has no shadow 
of doubt of polytheism. 


[1] Al-An‘am 6:82. 

[2] Luqman 31:13. 



Chapters On The Tafsir Of Qur’an 378 


(5). 3068. Masruq said: “I was 
reclining in the presence of ‘Aishah 
when she said: ‘O Abu ‘Aishah! 
There are three things, whoever 
speaks of one of them, then he has 
uttered one of the worst lies 
against Allah. Whoever claims that 
Muhammad saw his Lord. Then he 
has uttered one of the worst lies 
against Allah, Allah says: No vision 
can grasp Him, but His grasp is 
over all vision, and He is the Most 
Subtle, Well-Acquainted with all 
things.^ It is not for any human 
being that Allah should speak to 
him unless (it be) by revelation or 
from behind a veil.’^ I was 
reclining, so I sat up and said: ‘O 
Mother of the Believers! Take your 
time with me and do not be hasty 
with me! Did Allah Most High not 
say: And indeed he saw him at a 
second descent.^ 1 2 (And) ‘And 
indeed he saw him in the clear 
horizon.’ [4] She said: ‘By Allah! I 
was the first who asked the 
Messenger of Allah about this. 
He said: “That was only Jibrll. I did 
not see him in the appearance he 
was created in except for these two 
times. I saw him descending from 
the heavens, and due to his 
tremendous size he filled what was 
between the heavens and the 
earth." 

“And whoever claimed that 
Muhammad hid anything that Allah 

[1] Al-An ‘am 6:103. 

[2] As^Shura 42:91. 

* 3 ' An-Najm 53:13. 

^ At-Taicwir 81:23. 




: ^ I — T * — (g) 

Uj-L>- iy, 

1 ^4 JS cs. 

Li I 1 j : cJ L4^ c Ip wUp : <J li 

JJis ! aJLjIp 

<1)1 ^*-P j 4 _ ? Lp ^.JaP 1 

t 4ul ^jIp jji]\ ^_lipl JlA5 4jj 

AjX c ^4 :J jZ 

%)> c [wr] ytS 3^fVi 

(4bj <>* tXj ^1 iil <jl 

I J jJj 4) 1 Jl (. 

iVt :iy 25 

2ilj Ul :cJli [Yr: y ._^x!l] 

ijli C 1 JA 4)1 ^ 

» JJ ■ A 1* t 41J1 U4» 

^ iL£i 0I5 jgui ^ jU 

f uui 55 u jiU jUip iSl. jUUi 

• << l y , j £ ^ | 3 

l2. jl 

Jjj£ 1 4) I 1 _ j 1p 1 -Us 41 £ 4)1 

^ 4^02 t ^ $0 : 4)1 

. [TV : S-uUl] 4&j 



Chapters On The Tafsir Of Qur’an 


379 




revealed to him, then he has uttered 
one of the worst lies against Allah. 
Allah says: O Messenger! Proclaim 
what has been sent down to you 
from your Lord.” [1 ^ 

“And whoever claimed that he St 
knew what would be tomorrow, 
then he has uttered one of the 
worst lies against Allah. Allah says: 
Say: ‘None in the heavens and in 
the earth knows the unseen but 
Allah.”’ [2] (Sahih) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan Sahih . The Kunyah of 
Masruq bin Al-Ajda‘ is Abu 
‘Aishah [and he is Masruq bin 
‘Abdur-Rahman, this is what his 
name is in Ad-Diwan]. 


- r. « f 8 - • . i- * T*- 1 - -- 

pJipl Xa$ Jp ^ U 4 jI p-Pj y j 

£ ^ :j Ju %\j Jlp z;J\ 

.[lo; J^J|] 

Jli] 

IjI (^5^! if- cij 

.-Lp <JLjIp 

. <w*»l <jl5" 


<ljj Jj : J>-j f <ul <*s**~* t *s>- f-\j 

.aj y tAoo*.^ t^jUwJlj ;>jb vl 


^ 'w: c 


aJp (Jjiu : 

4 • • • 


Comments: 

Scholars have differed over the matter of seeing Allah M in this life. As for 
the Hereafter it is agreed that the believers will see Allah Si. 


(6). 3069. ‘Abdullah bin ‘Abbas 
said: “Some people came to the 
Prophet S| and they said: ‘O 
Messenger of Allah! Why is it that 
we can eat what we kill but we can 
not eat what Allah has killed?’ So 
Allah revealed: So eat of that on 
which Allah’s Name has been 
mentioned if you are indeed 
believers in His Ayat ...” up to his 
saying: ...And if you obey them, 
then you would indeed be 
idolaters (Hasan) 


^ iUj t£U - - (n) 

I JuP $ Ij j llj JL>- : I J; j-saJ I 

^ If yS\D\ ^ :^lldl 

I* " e i . 9 x ox ox> o, 

-Ip ^ 4JUl Jlp jp t 








jiiii ijiii u :iyia it ylJi yu 

: -uj I Jjjli U> J5T Vj Jyij U 

^ ^ ui 

Tn] 4S&& 


^ Al-Ma’idah 5:67. 
[2J An-Naml 27:65. 
[3] Al-An‘am 6:121. 



Chapters On The Tafsir Of Qur’an 


380 




[Abu 'Elsa said:] This Hadlth, is 
Hasan Ghanb. This Hadlth has also 
been reported from Ibn 'Abbas 
through other routes. Some of 
them reported it from ‘Ata’ bin As- 
Sa’ib, from Sa'eed bin Jubair from 
the Prophet ^ in Mursal form. 


ll* \\J-» y) JIS] 

. 1 \ „ * * lt * c 

jS' I l J-A lSJJ 

oijjj 1 UojI Cf-\ U* 5^3^ 


& 


& 


5LSJI 


Oi 


*UaP 


a* 


■ #1 4 ^' 4 * 

^jA Y A \ *\ 1 t L5^ • k — 1 Ojli Jj 1 A [^j***^J . 

. o j mr t rrv/v:^uJi x* ^jbdJj ^ vjUi j> 

Comments: 


Life is a sacred thing, regardless of it being a human life or an animal life; 
had Allah not granted us the permission we would have no authority to take 
the life of any animal. Therefore it is necessary that when we take the life of 
an animal, it must be only with the Name of Allah. If we proclaim Allah’s 
Name along with the name of other than Him, or we slaughter an animal in 
the name of other than Allah, it will be a violation of the sacredness of the 
animal’s life, as well as a violation of the sacredness of the Creator of life. 


(7). 3070. ‘Abdullah bin Mas'ud 
said: “Whoever wishes to look at 
the Sahlfah which Muhammad 
placed his seal upon, then let him 
look at these Ayat, ‘Say: Come, I 
will recite what your Lord has 
prohibited you from... up to His 
saying: ‘That you may have 
Taqwa:” ll] (Da%f) 

[Abu ‘Elsa said:] this Hadlth is 
Hasan Ghanb. 




& juiiJi - (v) 

Jljai : i ^s\Xyu3\ 

<< * y 

tillip 'Jt- Js. i ( ij\i ji- 

^ “j" 1 dr* :Jii jiil If 

^ 


£ jil IjJfcS & :oU;'Nl A’y> 

:«# Jl [^i] rMj 

jjl ^ y>*S 


X>- ^jA *\ ^ \ ^ t ^5^ 4J jt* \j ^ * * *\ . <. \ \ t I \ 1 

: Jb Jj l : <iblJLP o\jj& 


. ^ juj>x» L-^pj Iwbj 


^ Al-An { dm 6:151-153. This narration was recorded by At-Tabarani in Al-Awsat , Ibn Abi 
Hatim in his Tafsir, Al-BaihaqT in Shu ‘ab Al- ( Imdn, and others, with the word “Wasiyah” 
(will or orders) instead of “ Sahlfah ” meaning; page, and the meaning is the same. At- 
Tabarani recorded it in Al-Kablr with the same wording here. 



Chapters On The Tafslr Of Qur’an 381 


jfjMin it 


Comments: 

The Commandments mentioned in these Verses were made to be proclaimed 
on the tongue of the Messenger of Allah. Therefore ‘Abdullah bin Mas‘ud 
said, “Sahlfah sealed by Muhammad^.” The Commandments mentioned in 


these Verses are the ones on which 
in all times. 

(8). 3071. ‘Atiyyah narrated from 
Abu Sa‘eed, from the Prophet jgjg, 
regarding the saying of Allah, Most 
High: Or some of the Signs of your 
Lord come. He (^) said: “The 
sun’s rising from its setting place.” 
(Hasan) 

[Abu ‘Elsa said:] This Hadith, is 
[Hasan] Gharib, some of them 
reported it without mentioning it in 
Marfa' form. 


all the previous generations were agreed 
: oLaJu — V * NM — (A) 

if if J\ $ f J\ 

: JU: 43)1 Jy J> SH f J\ 

:JU [U>a] 4%) Ofe jty 

o ^ £ > >> 

jjI JtS] 

o > ■*. a*- y .* * *■ •> ' 

• 4 *i o'JJJ 


Jhj I JUb I j 




w — 

, L«»a j ^ ^ V / \ . (1) .« s* I j Lj>- I j 


t I /Y . 


SJ I J jJ I 


(9). 3072. Abu Hurairah narrated 
that the Prophet ^ said: “There 
are three, for which when they 
appear, a soul will not benefit by its 
faith, if it did not believe before 
the Signs: Ad-Dajjal, the Beast, and 
the rising of the sun from its setting 
place” - or “from the west.” 
(Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih . 


> y . ^ o ^ , 


cri 


a I p - r*VY 


w 


‘ji Jlii je oIp ^ l JJ 4 

M ^ f J} f J) If 

l^LLI LwAj ^ : J IS 

Z\jS\ J Jbtill <£fl dSf\ -p jU 

^ e * £ j, » 

XjS?- l-i» [ ! J15] 

^Sh > f j^i j .y^ 


^ J L ^ ^ <jL ’ 1 Lj ioUj^I t Igtfv 

Comments: y. 

The reliable and firm Faith liman is the one which is established by utilising 
the faculties of the eyes, ears, heart, intellect and wisdom; but after the 
occurrence of the signs of the Last Day, when the Faith in the Unseen will 
have no value, having faith just because of these compulsive and helpless 
circumstances will be valueless. Because the rising of the sun from the west is 
the last and definite sign of the occurrence of the Last Day. 



Chapters On The Tafsir Of Qur’an 


382 


jijili j* mi ait 


(10). 3073. Abu Hurairah 
narrated that the Messenger of 
Allah D§ said: “Allah, Blessed and 
Most High, has said - and His 
saying is the Truth: ‘When My 
slave considers doing something 
good then write it as one good for 
him. If he acts upon it then write 
ten of the same for him. And when 
he considers doing something evil, 
then do not write it. If he acts upon 
it, then write it as it is. If he leaves 
it” - and perhaps he said: “if he 
does not act upon it, then write a 
good reward for him.’” Then he 
(the Prophet) recited: Whoever 
comes with a good, then he shall 
have ten the like thereof (Sahih) 


J\ i£U- - r*vr - oo 
oiT-Ji J\ if odi €^ 
:Jli m < 3)1 o‘\ ^'}'f if 

jU til iJtij hyZ Jii Jii» 


I^JUp jli t ^ JlIp 

j&w jU lip 3 

jU i l^lLu ^ t La 


“ Ifj J *J^ 

it :V) li 3 U_£sd 

. [ \ n « ] 



[Abu ‘Elsa said:] This Haditfi is ‘ 

Hasan Sahih. 

p-A lijj \JL^sS XjJl p_A li! li^L ijL-tNl *S >- tj (. 4-Jp I 

. 4j ^ I l jl>- V o * ^ ^ <. ^ j L>tJ I j a^—v p ^ j td-o Jj>- \ T A : ^ <. t— ^*J 


Comments: 

This is Allah’s grace and mercy, that the reward of one good deed is 
registered merely because of having the intention and aim of doing something 
good; and if the good deed is performed, it yields a tenfold reward at least, 
and further, Allah’s mercy and grace has no limit. But if a person intends to 
do something bad and he commits it, it will be recorded as only single sin; if 
he does not commit the sin, he will have one good deed, just because of not 
doing so. 


Chapter 7. Regarding Surat Al- 
A‘raf 

In the Name of Allah, 
the Merciful, the Beneficent 

(1). 3074. Sulaiman bin Harb 
narrated (he said): “Hammad bin 


(A ^Jl) 

41 jup ^ - r*vt - o) 

OUii & 


l 1 * ALAn'am 6 : 160 . 



Chapters On The Tafsir Of Qur’an 383 


jfyjifl 


Salamah narrated to us, from 
Thabit, from Anas, that the 
Prophet ^ recited this Ayah : So 
when his Lord appeared to the 
mountain, He made it collapse to 
dust. [1] - Hammad said: “Like 
this/’ Sulaiman held his thumb 
over the tip of his finger on the 
right hand [2] - and he (the 
Prophet g§) said: “So the mountain 
fainted. ‘And Musa fell down 
unconscious.”’ (Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih Ghatib. We do not 
know of it except as a narration of 
Hammad bin Salamah. 

(Another chain) from Anas from 
the Prophet with similar in 
meaning. 

[Abu ‘Elsa said:] This Hadith is 
Hasan. 


(1)1 i i Cj \j oJ>- 

* 

iij : zy\ ;i* V) sn i^\ 

i 1-XSvA (J li J 

I f Jtej J 

Ju>JI <■ I 

IJLa [ : Jll] 

3 L>j>- O-o J(j>- ^jA 43 yu V t> o jP 

£ ^ i 0 i 0 J ^ s' * s 

i .jj ^ Lj>- ^jp ^ LLo 

^8 cf cr^ if 
JLjii lJu [ : jii] 


. ‘b iL*-a ^ iLcfl -J& U o fX : wU>! o^L**]] 


(2). 3075. Muslim bin Yasar Al- 
Juhanl narrated that ‘Umar bin Al- 
Khattab was asked about this Aya/z: 
And when your Lord brought forth 
from the Children of Adam, from 
their loins, their seed and made 
them testify as to themselves: “Am 
I not your Lord?” They said: “Yes! 
We testify,” lest you should say on 
the Day of Resurrection: ‘Verily, 
we have been unaware of this.’”^ 
So ‘Umar bin Al-Khattab said: “I 
heard the Messenger of Allah §§ 
being asked about it. So the 
Messenger of Allah #g said: 


ijoUfVi i£U - r*vo - (y) 


f if cr 2 ' if 

f J* ^ ^ -Lp ^^P t I 

jLj ^ ^^P Juj 

^ Jxi ! ^P (1)1 


tr, f ji> is? oz ■* 1 

^ iijuf-i- ijiis 


iy JUi [WY] 6 ^ 

c Lf^ *(I) I (J I s— ' UaXj I 


[1] Al-Ar'af 7:143. 

So that only the tip of one finger was protruding. 
[31 Al-Ar‘afT.\12. 



Chapters On The Tafsir Of Qur’an 


384 


J+ffJU 


‘Indeed Allah created Adam, then 
He wiped his back with His Right 
Hand, and his offspring came out 
of him. So He said: “I created 
these for Paradise, and they will do 
the deeds of the people of 
Paradise.” Then He wiped his 
back, and his offspring came out of 
him. So He said: “I created these 
for the Fire, and they will do the 
deeds of the people of the Fire.” A 
man said: ‘Then of what good is 
doing deeds O Messenger of 
Allah!’ The Messenger of Allah 
said: ‘Verily, when Allah created a 
man for Paradise, He makes him 
perform the deeds of the people of 
Paradise, until he dies doing one of 
the deeds of the people of 
Paradise. So Allah will admit him 
into Paradise. And when He 
created a man for the Fire, He 
makes him perform the deeds of 
the people of the Fire until he dies 
doing the deeds of the people of 
the Fire. So Allah will enter him 
into the Fire.’” [1] (Da^f) 

[Abu ‘Elsa said:] This Hadith is 
Hasan . Muslim bin Yasar did not 
hear from ‘Umar. Some of them 
mentioned an unknown narrator 
between Muslim bin Yasar and 
‘Umar in this chain. 


pj fSl ( jL>- ifol jp* : 35§§ 2)1 Jlii 

. '\iC' u** >\ . - > ' 

.JUS t A jj.} 4*2 o 

&JI Jit Jiyj 3-iij Wji ciu 

-S*’ ' o \' >s»\. 's' 1. \' •' 

L 4 j Aya IS o 4 

jilii jil j jjuj t jilu Wj* 

\j JUs . wjjiX-*.) 

(jp) ; a&jI (J ULi : (3 1 ^* ?2)1 

Jjbl a12c*!*1 aiAJLJ ~u*il 4jul 

JlaI JULpI y* Ji2p ^jIp 5^*^ 

^ * 

mUwJI JJ lilj caJ»J| <&)1 aL^J^s ‘O-Jl 

jit jii iu^-i jly 

ibl J*l JUil J? JlIp l A 

. d^ 11* Jli] 

3^ dr? j* ^ ^ id? J 

d? dff? J 

VI > ® vt ^ ^ s'* S t>s 

* J** i&J 


y tv *T : ^ tjjull y : i<L*Jl ojta y 1 aj^ y-lj 

^5UJl a?»?w 5 tllii *• a.*- o ^ t A<\A /Y . 1 ^s il b® 

" <J 1— “ j! A*9 * : V V / > : ^ y*- 1 o y jJ 1 J Uj jJ 1 aa9 Ijj 0f0t0££/Y: yJw^J 1 Jsj 


0 


yl yp y ^ y 


) y Aj y**Ji JLaIj^i 4 ^>jjL>JLjj 


. eJi ?-j 


l 1 ^ See the following narration And there are other narrations to strengthen the meaning in 
this one. See As-Sahihah no. 48. 



Chapters On The Tafsir Of Qur’an 385 


jtjilt Ju 


(3), 3076. Abu Hurairah narrated 
that the Messenger of Allah % 
said: “When Allah created Adam 
He wiped his back and every 
person that He created among his 
offspring until the Day of 
Resurrection fell out of his back. 
He placed a ray of light between 
the eyes of every person. Then He 
showed them to Adam and he said: 
‘O Lord! Who are these people? 5 
He said: These are your offspring. 5 
He saw one of them whose ray 
between his eyes amazed him, so 
he said: ‘O Lord! Who is this? 5 He 
said: ‘This is a man from the latter 
nations of your offspring called 
Dawud. 5 He said: ‘Lord! How long 
did You make his lifespan? 5 He 
said: ‘Sixty years. 5 He said: ‘O 
Lord! Add forty years from my life, 
to his. 5 So at the end of Adam's life 
the Angel of death came to him, 
and he said: ‘Do I not have forty 
years remaining? 5 He said: ‘Did 
you not give them to your son 
Dawud? 55 5 He said: “Adam denied, 
so his offspring denied, and Adam 
forgot and his offspring forgot, and 
Adam sinned, so his offspring 
sinned. 55 {Hasan) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. It has been reported 
through other routes from Abu 
Hurairah from the Prophet 


5? -v- ~ ~ (?) 

0 ^ > 0 > | " u X _ "■ 

y& y> ^ Uv-fc Uj Jl>- : Lo Jl>- 

y if cj if Ji jjj 

UJ )) : 4b I J j J li : J li o jij* 

J5 o ya 1 a S'*,* (°^ 

I : <J lii c y*> AoxP li 

y^\ ya ! J lii ?IJla ^ 4 j 

40 : J15 cijlS Jj JLi; ^ pJ&l 

: Jli t » <Jli ^-S'j 

,£{r ?! - of 

1 J Ui O^J I dlLa o£ li joT i 

^Jjl : Jli ^ j-Ip y* J-j 

^oT JL^>ti : Jli ?SjlS iiJ'y 

o „ < »£*!? 0 - ^ ^ C 

? o r c > „ 

y~*>- Jj>- IJja> [ : ^1 Jli] 

•sit a* 


pws" : Jli j 4 j yA o a*\ /Y : p-S’UJl 

Comments: 




The meaning of this Hadith, is that a person sometimes commits some acts 
unknowingly and unintentionally, which has nothing to do with his intention 
and perception; these matters are part of human nature and origin because of 
his being the offspring of Adam. Doing something forgetfully, making a 


Chapters On The Tafslr Of Qur’an 386 jy**' 

mistake unknowingly or denial of something is a result of this human nature. 


(4). 3077. Samurah bin Jundab 
narrated that the Prophet said: 
“When Hawwa’ became pregnant, 
Iblls came to her - and her 
children would not live (after birth) 
- so he said: ‘Name him ‘Abdul- 
Harith.’ So she named him ‘Abdul- 
Harith and he lived. So that is 
among the inspirations of Ash- 
Shaitan and his commands.” (Da‘if) 
[Abu ‘Elsa said:] This Hadlth is 
Hasan Gharfb , we do not know of 
it [in Marfu ‘ form], except through 
the narration of ‘Umar bin Ibrahim 
from Qatadah. Some of them 
reported it from ‘Abdus-Samad, 
and he did not narrate it in Marfu ‘ 
form. [‘Umar bin Ibrahim is a 
Shaikh from Al-Basrah]. 


: JZZs\ ji - r*vv - (O 

if if if if. y* 

VU» :J^ M if f 5 
^ jlSj oil? 

.a^p ‘Lvowo*! . (_] Lis t L^J 
^JJ 3 jl5 j ^ Jup 

. ! j j l la. ■» 1 ! 

IjjJs [ : Jli] 

^ [Ip iiyu N 

OS 0 *>Os>SSS 's s' 0 x ,, ^ 0 0 

if oljjj tS^Li J^p 

^*-^1 4 A^S^j pJj) • l JlP' 

r $ t / f ^ 


. t f } ^ ^ I ^P .jP \ \ f 0 . 1 4j>- 1 J E UpI ] . 

. ^jXsP <oL3j > Low ? ^ Lj> ^p o J j>- 

Comments: 

The truth is that this incident has no real relation with this Verse; applying 
this Verse to this incident is incorrect. According to Imam Mubarakpurl, this 
narration is not reliable as proof at all. [For details see: Tuhfat Al-Ahwadhi , 
vol. 4, p. 109-110] 


3078. Abu Hurairah narrated that 
the Messenger of Allah #§ said: 
“When Allah created Adam” (and 
he mentioned) the Hadlth^ 


I ~lp Lu>- - V * VA 

j ✓ 9 ^ ^ _? o tS ^ 

^ Xij .jp Jl*^L if, ^ LJLa uj Jj>- : 

:JU i'fjt* i 

fX lU' :#s 4)1 J^J Jli 
. d— ) Jl>j I ^P _f J I J . 


[1] 


Meaning another version of no. 3076, from Abu Hurairah. 



Chapters On The Tafsir Of Qur’an 


387 




Chapter 8. Regarding Surat Al- 

Anful 


iJJ** (j •fj [ • — (A 

C\ i^}\) juiSii 


In the Name of Allah, 
the Merciful , the Beneficent 



(1.) 3079. Mus‘ab bin Sa‘d 
narrated from his father who said: 
“On the Day of Badr I brought a 
sword so I said: ‘O Messenger of 
Allah! Indeed Allah has satisfied 
my breast (i.e., my desire) on the 
idolaters - or something like that - 
give me this sword/ So he said: 
‘This is not for me, nor is it for 
you/ I said: ‘Perhaps he will give 
this to someone who did not go 
through the same struggle I went 
through (fighting)/ So the 
Messenger of Allah jj|§ came to me 
[and he said:] ‘You asked me, but 
it was not up to me. But now it has 
occurred that it is up to me, so it is 
yours.’” He said: “So (the 
following) was revealed: They ask 
you about the spoils of war.^ 
(Sahlh) 

[Abu ‘Elsa said:] This Hadlth is 
Ifasan Sahlh. Simak [bin Harb] also 
reported it from Mus‘ab bin Sa‘d. 
There is something on this topic 
from ‘Ubadah bin As-Samit. 


i2o>- y\ - O) 

If- J* CS- 

LoJ : JL5 \ 

(1)] ! AU I ij j L) : OwLii j Jb 

J t I AJD I 

IJl*» : Jlii IJl a J J^a IJla 

IJl a j! : o!a 3 i « JjU J 

:[Jl2] ^ 

iJ, ^ J (1 r^J 

^ jillS ^ : cJ jli :Jli t«JjU 


.iYl [ > ] 

>- li-A [ * J13] 

oljj J . 

® * .i . » « 


-»UI . La/ ^ 






^ L5i* Cr 4 YV ^ ,; C ° jl ' 5 

tY'Tt / o . I ] L^p ^p c-j LJ I ^ ^ im j j>- y il l w \ V £ A : ^ 

.[tru T: r 4 m 

Comments: ^ 

>bz/a/ is plural of Nafal. It means more or above what is required. If a person 
gets something more than his due, or he gives more than what is due from 


[i] 


Al-Anfal 8:1. 



Chapters On The Tafsir Of Qur’an 388 


jijAJi iu a* 


him; it is called Nafl. Anfal , in this context, refers to part of the spoils of war, 
and its explanation has preceded, see no. 1561, and the Tafsir of Ibn Kathlr 
for this Surah. 


(2). 3080, Ibn ‘Abbas said: “When 
the Messenger of Allah |g§ was 
finished at Badr, it was said to him: 
‘You have to get the caravan, you 
can not settle for less than that.’ 
Al-‘ Abbas called out while he was 
bound up: ‘There is no use.’ He 
said: ‘For Allah, Most High, has 
promised you one of the two 
parties, and He gave you what He 
promised you.’ He has said: ‘He 
has said the truth/” (Daif) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan [Sahih]. 


^ & t&U- - r* A* - (T) 

^ x ^ ✓ o fT 

llJ :Jli ^p 

ciiiip • ^ ^ 

- olSlSX :<JU 

AUl O'b/ • <Ji^J ^JUa> N — A3 Ijj ^3 
U iiliapl aij lijpj ^JL*j 

. «cJ>Juajw :Jli . iiipj 


s_r 

Aj jjp i /\ : Ju^“ I As r yi-\j [t— aiL— J] : 


. U5 Aa^SvP v^p aLJL>> ^ toL~o[ " \ o 

Comments: 

This Hadith. is an indication to the following Verse: “And remember when 
Allah promised you (Muslims) one of the two parties (of the enemy i.e. either 
the army or the caravan) that it should be yours; you wished that the one not 
armed (the caravan) should be yours.” (Al-Anfal 8:7). Now as you have been 
granted victory over the armed party instead of the unarmed; thus Allah has 
fulfilled His promise, this is what He willed. Now if you would chase them 
after their defeat you might cause harm to yourselves. 


(3). 3081. Ibn ‘Abbas narrated 
from ‘Umar bin Al-Khattab, who 
said: “The Prophet of Allah jfg 
looked over the idolaters, and 
there were a thousand of them, 
while his Companions were three- 
hundred and ten and some odd 
number of men. So the Prophet of 
Allah m faced the Qiblah , 
stretched forth his hands and began 
beseeching his Lord: ‘O Allah! 
Fulfill what You promised for me. 


rjlL; £ iUJ 

- r*A\ 

- (r) 



„ f 

dr! 


Itf | ^ i S* * ' 

4J11 JLp 

: <J^j . 


0?l 

: Jli l- 

> a > -- > 

if. J** 

- 

: 

0?' 


1 4? 

'JS 

J 


Aj | j 

^ / o ^ x 

Aj Jb JLa 


it jki t# 


: 

Aj y ^ ) 



Chapters On The Tafsir Of Qur’an 


389 


Lll^l 


[O Allah! Bring about what You 
promised for me] O Allah! If you 
destroy this band of adherents to 
Islam, you will not be worshipped 
upon the earth/ He continued 
beseeching his Lord with his hands 
stretched, facing the Qiblah until 
his Rida 9 fell from his shoulders. 
Abu Bakr came to him, took his 
Rida ’ and placed it back upon his 
shoulders, then embraced him from 
behind and said: ‘O Prophet of 
Allah! You have sufficiently 
beseeched your Lord, indeed He 
shall fulfill what He promised you.’ 
So Allah, Blessed and Most High, 
revealed: When you sought help of 
your Lord and He answered you 
(saying): T will help you with a 
thousand of the angels in 
succession.’^ (Sahlh) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Sahlh Gharib. We do not 
know of it as a Hadlth of ‘Umar, 
except through the narration of 
‘Ikrimah bin ‘Ammar, from Abu 
Zumail, and Abu Zumail’s name is 
Simak Al-Hanafi. And this was on 
the Day of Badr. 


JL*j {jA 4jLa*J! 6 JJ& 

bL <J I j 

t ftjlSj Ja.1^ 

a/5sL> elalli oe-\ j£L> jj! oUU 

h\j& !<uil \j : J Uj {j* ^3 

U iu il ij itfiiCS 

} J&j lijti J> ! u 

£jA tJl)L p$J 

cJb] 

\T I s') ^ a 7 v T C J ,, 

J I 43 jAJ J t *wJ ^ 

• J~*3 csi^ (1^- 4*^ |>J 

.* ^ X " 

jli" iLjj ^>lj 

«■ 

*/ ^ ax ' 

. jJj M-A 


fcpjLxJl fcjJb cJ* A^%JL > Lj t <2? 1 j 

. 4j \ Vlf r~ 

Comments: 

The number of Muslims in the battle of Badr was 313 and they had 
insufficient arms and horses, camels and war equipment, whereas the 
disbelievers were nearly a thousand in number and they were fully armed with 
all types of weapons and war equipment. In these circumstances, Allah’s help 
and assistance was the only reliance of the Muslims; the Prophet ig implored 
and begged help of Allah with full humbleness and humility, so this invocation 
was granted. 


[i] 


Al-Anfdl 8:9. 


Chapters On The Tafsir Of Qur’an 


390 


jljjtfi 


(4). 3082. Abu Burdah bin Abi 
Musa narrated from his father, that 
the Messenger of Allah ^ said: 
“ Allah sent down two guarantees 
of safety for the benefit of my 
Ummah : And Allah would not 
punish them while you are among 
them, nor will He punish them 
while they seek forgiveness.^ So 
when I pass, I leave seeking 
forgiveness among them until the 
Day of Resurrection.” (Da ( if) 

[Abu ‘Elsa said:] This Hadith, is 
Gharib. Ismail bin Ibrahim bin 
Muhajir was graded weak in 
Hadith. 


y idi - T * AT - (!) 


C" t 0 " " 0 " I " > 

y' <J* if. 0* 


> , ' ' ' ' * * S > *0 

J J lH* I <_$?> 0^ 






ol ^ [YT] 

. LaJ I I ^ <ZS y 

■ 4- ^ l-u [ : J^] 

if Cf 


. ily Jj>J I 


. oJu-w j ^ VT o ; ^ t T V / £ : I jcp Jj& Li aJ j I j j LL* j 

Comments: 

This Ayah highlights that the security and safety of a nation against 
destruction and devastation lies in two things: (i) a Prophet’s existence among 
his people, who keeps seeking forgiveness of his Lord for his people, and he 
also keep inviting his people to seek forgiveness, (ii) that the people 
themselves are the seekers of forgiveness. If these two things are lost, then the 
destruction and devastation befall on the people and engulf them. 


(5). 4083. ‘Uqbah bin ‘Amir 
narrated that the Messenger of 
Allah gH recited this Ayah upon 
the Minbar : And make ready 
against them all you can of 
power. l2] He said: “Verily! Power 
is shooting” - three times - 
“Verily! Allah will open the earth 
for you and suffice you with 
supplies, so let none of you forsake 
practicing with his arrows.” ( Sahlh ) 


y JU^-I - r* AT - (©) 

<"£j if 

<J *)l I ojji \y 41)1 (Jyij (1)1 t^aip y 

* ' 

A IS : y\ y 

- «^pi iy>i\ 5i :jii [v] 4}y 

4il (jl y> 



m Al-Anfal 8:33. 
121 Al Anfal 8:60. 


Chapters On The Tafsir Of Qur’an 391 


jfjMftl 


[Abu 'Elsa said:] Some of them 
reported this Hadlth from Usamah 
bin Zaid, from Salih bin Kaisan 
[and Abu Usamah as well as others 
reported it] from 'Uqbah bin 
'Amir. But the narration of Wakf 
is more correct. Salih bin Kaisan 
did not see 'Uqbah bin 'Amir, 
while he did see Ibn 'Umar. 


. ® L (j 1 Jo 1 

-*5 j [ • ^1 cHU 

£■ 4 Ju j ,jJ 4ol4»l ‘ j £' 

\.Jo\j 3 ^ I I oljjl 

. ^w? I ilr 1 

i j «Lp 0 L^S" 


0 1 JjJ 4j Jj j 4a L» I 

Comments: 


^ YY/^: 0 ^i; j 


jA Ip ■ fj A^fiP 


jjo 


ur 4 


^ a > A * H W:^ t pj a 


The commentators explained this Verse clearly, that the Muslims should 
remain ready all the time to combat and ambush the enemies. The weapons, 
arms, artillery, all types of combating and war equipment and the armed 
forces, whatever is needed according to the circumstance, need and time, are 
to be prepared to the nation’s best capability. The Muslims must not show any 
weakness in matters of military preparation. 


(6). 3084. ‘Amr bin Murrah 
narrated that Abu 'Ubaidah bin 
‘Abdullah narrated from 'Abdullah 
bin Mas'ud who said: ''On the Day 
of Badr, when the captives were 
brought, the Messenger of Allah ^ 
said: ‘What do you say about these 
captives?’ So he mentioned the 
story. And the Messenger of Allah 
said: 'Not one of them should 
be released without a ransom, or a 
blow to the neck.”’ So 'Abdullah 
bin Mas'ud said: “O Messenger of 
Allah! With the exception of Suhail 
bin Baida’, for indeed I heared him 
mentioning Islam.” He said: “So 
the Messenger of Allah ig was 
silent.” He said: “I have not seen a 
day upon which I was more fearful 
of stones falling from the heavens 


y\ Gjl>- a - T*A£ - ( 1 ) 

o? & 44 ^ 4* 4 J} 

jJj jl 5 LaJ : 3^3 
<u I Jls 


^jJo] 1 

j 'Jx 


^ J 

Jo - ! 


L; 

|jg 4)1 tj Ia3 4 

J up 

J Ui 

> > 

>■ 

-jjJ? jl pIjUj 



(.<0)1 

J L> 

: cJ-is 4)1 


*>0 „ 0 - 

'J* 1 


4)1 

> ^ 

cXls : J 15 


& 


(1) 1 i_5 1 


Ui : Jli 




Chapters On The Tafsir Of Qur’an 


392 




upon my head than that day.” [He 
said:] “Until the Messenger of 
Allah said: 'Except for Suhail 
bin Al-Baida7” He said: “And the 
Qur’an was revealed in accordance 
with the view of 'Umar: ‘It is not 
(fitting) for a Prophet that he 
should have prisoners of war until 
he has fought (his enemies 
thoroughly) in the land...,’ until the 
end of the Ayat” (Da^f) 

[Abu 'Elsa said:] This Hadlth is 
Hasan, Abu ‘Ubaidah bin ‘Abdullah 
did not hear from his father. 

Comments: 

The incident indicated in this Hadlth and the revelation of these Verses in 
accordance with the opinion of Umar; the detail of the incident is that the 
Muslims captured seventy disbelievers in the battle of Badr. With regard to 
these captives, Allah granted the Muslims two options. Either to kill all the 
captives or to release them by taking ransom; in case of taking ransom the 
same number of Muslims would be killed in the next year. Giving them the 
right to choose any of the two options was in fact to test the Muslims over 
what option they would choose. 


Nl» :jg 4l J ^ [J15] 

: JjjL J yj : Jii . \ 

&& & A $ & 

. olSfi j^\ ^J\ [IV] 4 

iii y) JB] 

.aJ 


(7). 3085. Abu Hurairah narrated 
that the Prophet jjj| said: “None of 
the black heads* 1 * before you 
partook of spoils of war, but fire 
from the heavens would be sent 
down upon them, consuming 
them.” Sulaiman (one of the 
narrators) said: “No one says this 
except for Abu Hurairah now. “So 
on the Day of Badr when they had 
the spoils of war before it was 
made lawful for them, Allah [Most 
High] revealed: Were it not a 
previous ordainment from Allah, a 
severe torment would have touched 


: alii ^ & l&U - r* AO - (V) 

‘Aj* cA IA ‘2-^ If" 4 ' 

j^Sl P» :JU M J* 

:juiSi\ juli Jli »UiJl 

CJ1 I t iy/A y\ 'll lii J>; ^ 

^ jX> ^y 

y 4Jb! Jjjii c p-gJ 


t 11 Meaning the children of Adam since (most of) their heads are black. And the statement 
of Sulaiman is not clear to the commentators. Al-Mubarakpurl said that it appears to 
mean: “Only Abu Hurairah says ‘black heads’” in this narration. But some other 
narrations without “black heads” also contain “now.” Allah knows best. 


Chapters On The Tafslr Of Qur’an 393 


jljjftl jhu id? 


you for what you took.” {Sahih) 
[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih [Gharib through the 
narration of Al-Amash], 


.[ia] 4,\Si ^ 

I J-a [ : Jli] 

.[jSIpSii (j'? -Jjpj 


4 j l-^J I -cp I ^ * V ^ ^ c ^ j L>*J I ^ \j ^ *l *l A : ^ ^ u l*>* 


.Ua^j WiV:^ rut 

Comments: 

Had it not already been decided that the spoils of war would be made lawful 
for you, you would have faced a disastrous punishment. 


Chapter 9. Regarding Surat At- 
Tawbah 

(1). 3086, Ibn ‘Abbas said: “I said 
to ‘Uthman bin ‘Affan: ‘What was 
your reasoning with Al-Anfal - 
while it is from the Muthani^ and 
Bara’ah^ while it is from the 
M/7/z, then you put them together, 
without writing the line Bismillah 
Ar-Rahmanir-Rahim between them, 
and you placed them with the 
seven long {Surah) - why did you 
do that?’ So ‘Uthman said: ‘A long 
time might pass upon the 
Messenger of Allah #1 without 
anything being revealed to him, 
and then sometimes a Surah with 
numerous {Ayat) might be 
revealed. So when something was 
revealed, he would call for 
someone who could write, and say: 
“Put these Ayat in the Surah which 
mentions this and that in it.” When 
an Ayah was revealed, he would 


t * wotp “ (*\ 

0* 4j^JxX]l) 

:jli J <V - r*A1 - O) 

*> ^ ■ 

to,-' '. 0 x > > > i y > o x « ✓ \''A ' 

<y. ] j y^r iy. Ljwb- 

* 

: IjJli t j) ^ J j iS^ 

; if. 

y> cJi : Jli ^Lp ^1 

^ * 

ol U : jllp 

v ^y J\j <>? £*3 

lx>^Lo 1 jii t^X$Jl 

5^1 

j id ^Ip u tjjLji ^jlii 

4* J4. y M Otf :iuU 

c I 1 aJp J^Xj _y ol°^ll 

j\S ja Ip-S £^ljl aJp d) ji 1SJ olid 

y uS J i l jjti : J yu3 


^ Surah with less than one-hundred Ayat. 
[2] Surah with about one-hundred Ayat. 


Chapters On The Tafslr Of Qur’an 


394 


jijjLlt j HtJu 4*^ 


say: “Put this Ayah in the Surah 
which mentions this and that in it.” 
Now Al-Anfal was among the first 
of those revealed in Al-Madlnah, 
and Bara' ah among the last of 
those revealed of the Qur’an, and 
its narrations (those of Bara’ah) 
resembled its narrations (those of 
Al-Anfal ), so we thought that it was 
part of it. Then the Messenger of 
Allah died, and it was not made 
clear to us whether it was part of it. 
So it is for this reason that we put 
them together without writing the 
line Bismillah Ar-Rahmanir-Rahim 
between them, and we put that 
with the seven long (Surahs )” 9 
(Hasan) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahlh. We do not know of it 
except as a narration of ‘Awf from 
Yazld Al-FarisI, from Ibn ‘Abbas. 
Yazld Al-FarisI is one of the 
TabVin among the inhabitants of 
Al-Basrah . Yazld bin Aban Ar- 
Raqashl is one of the Tabi‘in 
among the inhabitants of Al- 
Basrah, (but) he is less (in rank) 
than Yazld Al-FarisI. Yazld Ar- 
Raqashl only reported from Anas 
bin Malik. 


JLijj isu aIsj J>\ 

4j^ I 0 Ia I : <J j-4 

oJ ISj t lISj IIS' [ 4*3 ^Ij 1 Sjj-lJl 
oJ ISj t OJuJ L> c-Jy U J j\j\ {j* JliMl 
C.Jl5j t jlyDl op- I 


<01 I J y* j C IgJ 1 cl » a 9 t 

biJS J4-1 1 p-b 2H 

<Ull jb.-i I <v g ■ • j L I j*Jj 

^ 

.jjLi 



IJL* [ : 




JB] 


s ^ 

if '■'fjf 4^ If ^ 

•ky.j ■ iln' if M.ji 

" o ' ' - ' ' 

Jil j* 1 f f t 

If If f ud J;p 

Jjjj ja f^o \ fj J-*^ 

ji ^ o* ^ ^b^ii ip 


. dUU 

«» " 


VA”i : q t *— j 1 kj to*>L^ 3 t t^jli y\ 


Aiiljj rr* tor : c 




Comments: 

The Muslims have been advised, in Surat Al-Anfal, to make apparent and 
secret strategic planning for Jihad; and as for Surat Bara’ah, it gives an 
ultimatum and the declaration of war. As the contents and subject of the two 
Surah are connected profoundly, and the both the Surah have a deep relation 
in sense of aim and goal, one is directed fully towards the Muslims and the 
other is mainly directed to the polytheists, hypocrites and the people of the 
Book. Therefore Bismillah Ar-Rahmanir-Rahim has not been mentioned 


Chapters On The Tafsir Of Qur’an 395 


jljjlll mJU 


between them, so that it does not remain separate from the former, but it 
would remain distinguished and outstanding too. 


(2). 3087. Sulaiman bin ‘Amr bin 
Al-Ahwas said: “My father 
narrated to me that he attended 
the Farewell Hajj with the 
Messenger of Allah #|. He (^g) 
expressed his gratitude to Allah 
and praised Him, and reminded 
and exhorted, then he said: ‘Which 
day is most sacred? Which day is 
most sacred? Which day is most 
sacred?’ He said: “So the people 
said: ‘The day of Al-Hajj Al-Akbar 
O Messenger of Allah!’ So he said: 
‘Indeed, your blood, your wealth, 
your honor, is as sacred for you as 
the sacredness of this day of yours, 
in this city of yours, in this month 
of yours. Behold! None commits a 
crime but against himself, none 
offends a father for a son, nor a 
son for a father. Behold! Indeed 
the Muslim is the brother of the 
Muslim, so it is not lawful for the 
Muslim to do anything to his 
brother, which is not lawful to be 
done to himself. Behold! All Riba 
from Jahiliyyah is invalid, for you is 
the principle of your wealth, but 
you are not to wrong nor be 
wronged - except in the case of the 
Riba of Al-‘Abbas bin ‘Abdul- 
Muttalib - otherwise it is all 
invalid. Behold! All retributions 
regarding cases of blood during 
Jahiliyyah are invalid. The first case 
of blood retribution invalidated 
among those of Jahiliyyah , is the 
blood of Al-Harith bin ‘Abdul- 
Muttalib who was nursed among 
Banu Laith and killed by Hudhail. 


^ ^Ji i&i - r*Av - (T) 

If GJjU- :j£Ji 

0 t 0 jJjp Jjp <, OwIjIj 


Ail 






> % ' ' Z j/ ^ 

I* :<Jli JaPjj 41 Lp Sul 

{‘A $ '•('A {y. tM f y. 

U gdi fa jUi : Jii 

: Jli !<ul J jZ>j 

t I j-A fl> p-^llp 

v vi ^ia* ^ ^ 

Vj jU- 

jl Vl tojjlj jjj Vj L5^ 

iyt fc|4-iwJi y>-\ ^-Ll<ji 

jl J VI l J^a Jj>-I U Vl A^l 
o-jjj 

Ijj 3^" V j OjwllaV V I 

>?£ + .. . .s^S. 

i aJ5 4jLs t, — 1 JuP U*J I 

jl5 j[j Vl 

Ojl>Jl jo ^w>l ^ Jjlj 

^ U-i ^La jl5 w v Jia^J I JuP ^1 

f-LjJL V I tJJjlA Al&O 

" * a" " * > " > 5 ^ ^ 

^ I (j-* L^jI# C I 

A-tjs-lL Ij jl VI ^Ip llLi 


Chapters On The Tafsir Of Qur’an 396 




Behold! I order you to treat 
women well, for they are but like 
captives with you, you have no 
sovereignty beyond this over them, 
unless they manifest open 
lewdness. If they do that, then 
abandon their beds, and beat them 
with a beating that is not painful. 
Then if they obey you, then there is 
no cause for you against them 
beyond that. Behold! There are 
rights for you upon your women, 
and rights for your women upon 
you. As for your rights upon them, 
then they are not to allow anyone 
on your bedding whom you dislike, 
nor to permit anyone whom you 
dislike in your homes. Behold! 
Indeed their rights upon you are 
that you treat them well in clothing 
them and feeding them.’” (Hasan) 
[Abu ‘Elsa said:] This Haditji is 
Hasan Sahih. Abu Al-Ahwas (also) 
reported it from Shablb bin 
Gharqadah. 


J* d\j * 

Is ^ * fax J* 

^ oitj 

\ 01 i>* b]j . O 

lii J>\ Jli] 


TTY* £ : q t LjJl ^ jjl 

.as?\a ijb y) \ <> 


^ r*oo:^ 1 4. 


Comments: 

In this Hadlth i, the Prophet spoke clearly about all the principles bringing 
peace and harmony in the society, they are guarantor of running family and 
household matters smoothly and peacefully, also these principles generate 
peace and harmony, the fundamental element of a society. It is our 
misfortune that we have ignored them. 

Note: The truth is that the child of Banu Hashim whose blood was forgiven 
was the son of Rabfah bin Harith bin ‘Abdul-Muttalib; as the Hadlth of Jabir 
reported in Sahih Muslim , reported Ibn Rabfah bin Harith, who was killed by 
a stone in the fight of Banu Laith and Banu Bakr. \Tuhfat Al-Ahwadhi , vol. 4, 
P H4] 

(3). 3088. ‘All said: “I asked the 40^1 Ju* - T * AA - (VO 

Messenger of Allah jfe about the ,, , 

day of Al-Hajj Al-Akbar , and he ‘a* ^ ^ ** 



Chapters On The Tafsir Of Qur’an 


397 


tjtjjfti 


said: ‘The day of An-Nahr 
(Sahih) 


if <► j! >^a t A^jI 

:Jli ^1 p jfi- t jUJ- 1 

^ ^ cJL* 

. « p5» : Jlii 


(4). 3089. ‘All said: “The day of 
Al-Hajj Al-Akbar is the day of An- 
Nahr” (Sahih) 

[Abu ‘Elsa said:] This [Hadlth] is 
more correct than the Hadlth, of 
Muhammad bin Ishaq (no. 3088), 
because this Hadlth^ has been 
reported through more than one 
route from Abu Ishaq, from Al- 
ii arith, from ‘All, in Mawquf form. 
And we do not know of anyone 
who reported it in Marfu‘ form 
except in the narration of 
Muhammad bin Ishaq. [And 
Shu‘bah reported this Hadlth from 
Abu Ishaq, from ‘Abdullah bin 
Murrah from ‘All in Mawquf form]. 


: yil J\ £l l&U- - r*A^ - (t) 

' o fr e s' * ^ 

J^P ^1 ^jp O^A*-** 

: <J li j^Ip if 

« S.| > 

. 8 j>C Jl 

I j-4> [ 1 Jif JVS] 

o ^ J >?£ » !''■>( 0 -- o 

if iSjj l <y. 

^ t B , > S ' \ C ' 

j^p t I j^p IAa fr 3 

jUii Vj t lijiJJa t ^)p tcljjUJl 
. NL>ui rS' U Vj 

* y* w " * 

^P \1* Z^S> JlSj] 

( v r P iy> 4}}\ J UP ^P 

a* 


. ^ o A : ^»jUj 

Comments: 

The words ‘Great Hajj and Small Hajf are used to make difference between 
Hajj and ‘ Umrah ; so great Hajj means Hajj . It is also applied to the Day of 
Arafah because the Day of Arafah is the main day of Hajj. The majority, 
Imam Malik, Shafi‘I and others consider it to mean the day of sacrifice. 


(5). 3090. Anas bin Malik 
narrated: “The Prophet sent 
Abu Bakr with the (announcement 
of) Bara‘ahS ^ Then he summoned 
him and said: ‘It is not right for 
anyone to convey this except a man 


[jiL; jUSi - r*v - (*) 

. 1 j^p j oIjip (Ljc>- IjIjcj 

* 

^ :VU [^jljJi j3l] 

ijJ cr^' if. if 


l 1 ^ The declaration to publicize the disavowal of the idolaters. 


Chapters On The Tafslr Of Qur’an 


398 


jijj&li ju.idi 


among my family.’” So he called 
for ‘All and gave it to him.” 
(Hasan) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Gharib as a narration of 
Anas [bin Malik]. 


o \ Jl>- ^ ® : <J Uii o Ipo c 

iflp IpJti ^ jij !Jla 

. Ul5l olUli 


IJLa jit J15] 

.[ 4 UU jJ] I vluoi ^ 4 ^ 
^3 ias l>Jl ^ •/* 1 1 1 , c.^ (j Lip ^p Y ^ Y /r . a>- 

jjflj I C aJ? 1 Ju3 — 1 b-v* ^jP .5 b?- t t 0 *\ [ ^ (, ^ Y^ Y * / A . ! 

. m / ^ : ju^I xp ^bocO> JuU 4 J j O AY ^ /V) JLw» 

Comments: * ' 


It was an Arab principle that when a chief would make a treaty with a nation, 
and if he later wanted to withdraw the treaty, he would announce it himself or 
he would ask a member of his family to do so. Therefore when the 
announcement of cancellation of these treaties was to be made, which the 
noble Prophet had made with the various Arab disbeliever tribes for a 
fixed period, or for an unspecified period; first the Prophet i§; gave this 
authority to Abu Bakr 4*>, who was then the leader of pilgrimage. Thereafter, 
he gg sent All to make the matter clear regarding the treaties, because the 
Prophet i|| wanted a member of his family to perform this task, but the honor 
of being the leader of pilgrimage was granted to Abu Bakr. It took place in 
the 9 th A.H. 


(6). 3091. Ibn ‘Abbas narrated: 
“The Messenger of Allah 
dispatched Abu Bakr ordering him 
to announce these statements. 
Then ‘All followed him. When Abu 
Bakr was at a particular road, he 
heard the heavy breathing of Al- 
Qiswa, the she camel of the 
Messenger of Allah $H, so Abu 
Bakr appeared frightened because 
he though that it was the 
Messenger of Allah #*. When he 
saw that it was ‘All, he gave him 
the letter of the Messenger of 
Allah 3 ||, and told ‘All to announce 
the statements. So he left to 
perform Hajj. During the days of 


J » 

Oi 

* Z S * .''fi - m 


- (n> 

Lj a_>- : 0 b-bb 





oi' 

^ t O' ~'0'' > 0 

a* 0 * <y. 


Ol b £j|j| 

‘ — 

:JU 

Hr! 

iOi p coia^i 4 


43 U 

s } f 5 

pI Pj jbJ 1 


44 / 

A 

jj t 1 

m. 

<U) 1 J 


[ji] liU i<|| <i>l J 4jl ^23 c Ip 

t LSiiaJ li tObb£Lil <1)1 IjIp 


Chapters On The Tafsir Of Qur’an 399 


jljJill At til 1^1 


At-Tashnq ‘All stood to announce: 
‘The protection of Allah and His 
Messenger is removed from every 
idolater. So travel in the land for 
four months. There is to be no 
idolater performing Hajj after this 
year, nor may anyone perform 
Tawaf around the House while 
naked. None shall enter Paradise 
but a believer.’ ‘All was making the 
announcement, so when he became 
exhausted Abu Bakr would 
announce it.” {Da‘if) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan Ghanb from this route as a 
narration of Ibn ‘Abbas. 


io : (Jj I fCl 

N j cjLj^P OwsJL t li 

jii’j . Sh <^>Ji 
. aU ^p iiu 

> *Xz>~ . ^%^-p I Jli] 

tlr! ' J* ^ ^ VO* 


Jls^Ij JjkPj 4~JP Jfj I ^ 4^3 1 jj 4j> t > w 3 j 

. Lo-A 3 ^ V £ V : ^ c £ *\ o *\ i ^ 


(7). 3092. Zaid bin Yuthai‘ said: 
“We asked ‘All what he had been 
dispatched with during the Hajj. He 
said: ‘I was sent with four: That 
there shall be no Tawaf around the 
House while naked, that if there is 
a treaty between someone and the 
Prophet #1, then the treaty remains 
until its expiration, and whoever 
does not have a treaty, then he has 
the span of four months, none shall 
enter Paradise except a believer, 
and the idolaters and Muslims shall 
not congregate (for Hajj) after this 
year.’” (Sahih) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan Sahih. It is the narration of 
[Sufyan] bin ‘Uyainah from Aba 
Ishaq. Sufyan Ath-Thawri reported 
it from Abu Ishaq, from some of 


^ &i£- - VMY - (V) 

(In *3^3 (j3- i JULJ ^ I ^jp jUL* \ 

J ok <jl &£. dL : Jli ^ 
V jl ;^jL oUj : Jli 


jjl! i!$r^ ' j ^ j t j L> ^p c~J L 

^ * - >7 » k ol 0" „*> 1. „ t' * * s 

^ u^i p 3 Cr*J (JI J* 3 

4k>Jl t 1 4 _w_ij 1 aJj>- li 

. 13j& Lp k*_! (j 
13 a f I cJb] 

^jp 4k-P ^ C 

(j I 

t^lp JP C Ajl>w? I JP 


Chapters On The Tafsir Of Qur’an 


400 


ijfjjijf j* iu a t 


his companions, from ‘All, and 
there is something about it from 
Abu Hurairah. 

(Another chain) from Zaid bin 
Yuthai 6 from ‘All with similar. 


(8). (Another chain) Zaid bin 
Uthaf from ‘All with similar. 
(Sahih) 

[Abu ‘Elsa said:] Both narrations 
have been reported from Ibn 
‘Uyainah; from Ibn Uthaf and 
from Ibn Yuthaf. What is correct 
is that he is Zaid bin Yuthal‘. 
Shu‘bah reported a different 
narration from Abu Ishaq [from 
Zaid], and he was mistaken in it, 
he said: “From Zaid bin Uthail” 
and no one corroborated him in 
that. [There is something on this 
topic from Abu Hurairah]. 


if) if 

: IjJli j>-\ j 

9 { j& i 

if o* ‘■fcy.-kj 

* 

jZS- y &.!>■ — (A) 

if if if) if if. 

■ t)f if 


Cf) 


^ * 

l£jj ^ j [ ’ y) JU] 

Cf) 

j i j 

$ f f JZW ^4 

* 

*ff 



> 9 \ » ■: ✓ > * z « i ^ 

■ if f d 

o'* 

•er 4 

<* 

iJii 


[*^l3 if] if) if 

is* * 

'fj 


1 if. fj t A-si fr-. 

» Ju>*J 1 


f) if ^ 

> 

£_) Uj 


. [av^ : ^ t ^lail] ijjj* j* ^Ul % av\ 

Comments: 

The cancellation of the treaties made with the Arab disbeliever was declared 
on the 10 th of Dhul-Hijjah and during the days of Tashnq (three days after 
the day Eld Al-Adha). The people who did not abide by the treaties, they 
were given the deadline of respite of four months and those who abided by 
the treaties they were given respite until the end of the treaty. So according to 
this, the four sacred months mentioned here are from 10 th of Dhul-Hijjah 
until the 10 th of Rabl‘ Al-Thani; and according to some people, it means the 
known four sacred months: Rajab, Dhul-Qadah, Dhul-Hijjah and Muharram; 
and they will come to completion at the end of Muharram. 


(9). 3093. Abu Sa‘eed narrated 
that the Messenger of Allah j)§ 
said: “When you see a man 
frequenting the Masjid, then testify 
to his faith. Indeed Allah, Most 
High, said: The Masajid shall be 
maintained only by those who 
believe in Allah and the Last 


y\ - T'<\r - (<*) 

if. j if If. iff^J ' 

if if) if 

ISp) : 4jbl J J if) 


Chapters On The Tafslr Of Qur’an 401 


gljJill jh 


Day.” m ( Day) 

(Another chain) from Abu Sa‘eed 
from the Prophet jg with similar 
except that he said: “ Yata'ahadul - 
Masjidr [2] 

[AbO ‘Eisa said:] This Hadith, is 
Hasan Gharib , Abul-Haitham’s (a 
narrator in the chain) name is 
Sulaiman bin ‘Amr bin ‘Abd Al- 
‘Utwari. He was an orphan in the 
house of Abfl Sa‘eed Al-Khudri. 


: J\£ Jill Ji i jUi^b 
.[u] ^\; z it 


^ \'j~* J\ i:\ h5jl>- 

V " 

. Sf| o^?xj 

^ JLjP lii v.j-* jS Jii] 

J { yL 4 ]\ • OJ 

^ -J-P jjj! 


jUiolj ^Jjj ‘ ■> L) l ol jJuoJl Aalil lA>-La 4 >- [uL^ oLm*|] : J>U 

. T 1 W : <u o. A*Y :q 

Comments: " w 

This Hadith proves that the responsibility of running and looking after a 
mosque is for the people who believe in Allah and in the Hereafter, establish 
prayer, pay Zakdt and they have no fear of any other than Allah, i.e. they do 
not believe in anyone other than Allah as the Master of benefits and loss. 


3094. Thawban said: “When (the 
following) was revealed: And those 
who hoard up gold and silver...” 131 
He said: “We were with the 
Messenger of Allah sjj§ during one 
of his journeys, so some of his 
Companions said: (This) has been 
revealed about gold and silver, if 
we knew which wealth was better 
then we would use it. So he 
said: ‘The most virtuous of it is a 
remembering tongue, a grateful 
heart, and a believing wife that 
helps him with his faith.”’ {Hasan) 




' '• & i&U- - 


if 


-v> 


If if if. ^ 

ijf (jJ if ^ 

Cj&\ lli : Jli 

M <*»> & : Jii [n] ii£$j 

, Z ' o m * S * „ * " o ' 

I jJ -Wadlj ^ cUjjl 

■* "s' 

o aLvas I ® : J Lis 




JUJI 




{l] At-Tawbah 9:18. 

The meaning is similar. 
l3] At-Tawbah 9:34. 



Chapters On The Tafsir Of Qur’an 


402 




[Abu ‘Elsa said:] This Hadith is 
Hasan. I asked Muhammad bin 
Isma‘Il, saying to him: “Did Salim 
bin Abl Al-Ja‘d (a narrator in the 
chain) hear from Thawban?” He 
said: “No.” So I said to him: 
“Whom among the Companions of 
the Prophet £g did he hear from?” 
He said: “He heard from Jabir bin 
‘Abdullah and Anas bin Malik.” 
And he mentioned others from the 
Companions of the Prophet ig. 



I ji* [ : y\ JBJ 


:aJ cJii ^ cJU* 


t N : (J lii ? j I j J p ^jA 

I u L>w? i • J vI-JIa[ j ] 


4jI Jup ^ jA>- {j* 


1*^0 Jj>- ^ ^ Aoi : ^ tfrL-JI I t4^-U ^1 

. o V o / A : I I ji® 1^ Y" *1 "l / o : I aip I aj I I 

Comments: 

This Hadith, informs that the good deeds are the real deeds worth gaining and 
gathering, which will benefit a person in the Hereafter; the best helper and 
assistant with regard to the performance of good deeds can be the wife only 
who urges good deeds and gives advice to keep away from bad deeds. 


(10). 3095. ‘Adi bin Hatim said: “I 
came to the Prophet #g while I had 
a cross of gold around my neck. He 
said: ‘O ‘Adi! Remove this idol from 
yourself!’ And I heard him reciting 
from Surah Bard'ah : They took their 
rabbis and monks as lords besides 
Allah.” [1] He said: ‘As for them, 
they did not worship them, but when 
they made something lawful for 
them, they considered it lawful, and 
when they made something unlawful 
for them, they considered it 
unlawful.’”^ (Da ( if) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan Ghanb we do not know of it 
except as a narration of ‘Abdus- 
Salam bin Harb, and Ghutaif bin 


ijj & l&U - r*<\o - (\o 

If ji xZ I 

; . # 1 _ , * . 

J* ui h? Ui 


Jj m ^ ^ :JB & & 

(jf u : ji a ijA 44^ 

j f>: iii in p 

&&& p&A ;ui>: 

:Jl* i[?\] 4 *^ 

ISJ 4 

l» gjjp I Isl i 

> |S« * 

ly~>- lii [.’^4*?* ^ JB] 


[1] /tf-Tmv&a/i 9:31. 

^ It was graded Hasan by Shaikh Al-AlbanI and many others due to what supports it. 



Chapters On The Tafslr Of Qur’an 


403 


{jljJiIl 


A‘yan is not known for Hadith. „ , ^ „ o * >> * f 

* ' \ ' ' 

• <j, ir 2 iS^’ ;>* 

^»*}L-J1-Lp ^ Y \ ^ o- ^>-lj oiLw#|] ! 

. 0 ^_y3 lS J' ) ‘ 3 ~‘ 1 k — 9^5 > — A-. K .. J ? U.A L» dj) ( ' «J jAj ) > — . W_ . laip v 4 j 

Comments: 

Ahbar is the plural of Mhr, it is applied to the Jews scholars and jurists; and 
Ruhban is the plural of Rahib, a known title for Christian religious leaders 
and monks. According to the explanation of this Verse by the Prophet ig no 
one has the authority to make things Halal / lawful and //aram/unlawful. 
Accepting a man’s authority for making things Halal and Haram is accepting 
him as Lord. 


(11). 3096. Anas narrated that 
Abu Bakr narrated to him, he said: 
“While we were in the cave, I said 
to the Prophet Tf one of them 
were to look down at his feet, then 
he would see us under his feet.’ So 
he said: ‘O Abu Bakr! What do you 
think about two, the third of whom 
is Allah?”’ (Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih Ghanb. It has only 
been related as a narration of 
Hammam [who is alone with it]. 
Habban bin Hilal and others have 
reported this Hadith^ from 
Hammam and it is similar to this. 


^ Suj - r*vi - (u) 

LT^-l : pi-li y Jllp 

, £ £% -■£ 

LI Jl t I JJu L lj jy>~ I ! ^ L»-A 

3l| cJS :Jli 

L 4_~o Jj ^jl I ^ 

ilSb U ! Jz Li L» :Jia .^jJ 

^ ** *■» 

. «?u4^u 3b i 

Iaa [: JU] 

t - « - 0 > , At * r * 

Lh oil?- 1 -La Jij [<> S^ii] 

. 1-L* y>*-> ^L>-a Jl >"1j lJ^-a 


Jj-Uo^l ^ ^1 JjLii ^ 


tijL>ts<aJl JjLo 3 i^Jl-v-a 


b *Jp 




JA rior: c YY* A \ : c 




Comments: 

It is known from this Hadith, that when the help, care, protection and 
assistance of Allah is with a person, an opponent of a person while standing 
above, cannot see him nor can he harm him. We need to trust and rely on the 
protection and care of Allah Almighty. 


(12). 3097. Ibn ‘Abbas said: “I 
heard ‘Umar bin Al- Kh attab 
saying: ‘When ‘Abdullah bin Ubayy 
died, the Messenger of Allah % 
was called to perform the funeral 


^ jlp i - or) 

<y, • JL® 

<><Sj *jJl if 



Chapters On The Tafsir Of Qur’an 


404 


4*^1 


prayer over him. The Messenger of 
Allah j|j| came to him, and when 
he stood over him, about to 
perform the prayer, he turned until 
he was standing at his chest. I said: 
“O Messenger of Allah! (You pray) 
for Allah’s enemy ‘Abdullah bin 
Ubayy, who on this day said this 
and that” - mentioning different 
days. He said: “The Messenger of 
Allah was smiling until I had 
said too much to him and he said: 
‘Leave me O ‘Umar! Indeed I have 
been given the choice, so I chose. I 
was told: Whether you ask 
forgiveness for them, or do not ask 
for forgiveness for them. Even 
though you ask for their 
forgiveness seventy times, Allah 
will not forgive them. 11 ! - If I 
knew that were I to ask more than 
seventy times that he would be 
forgiven, then I would do so.” He 
said: “Then he performed the Salat 
for him and walked with him (his 
funeral procession) and he stood at 
his grave until it was finished. I was 
amazed at myself and my daring to 
talk like that to the Messenger of 
Allah gg, while Allah and His 
Messenger know better. But by 
Allah! It was not long until these 
two Ayat were revealed: ‘And never 
pray for any of them who dies nor 
stand at his grave. J 2 ! until the end 
of the Ayah. He said: “So 
afterwards the Messenger of Allah 
5g§ did not perform the Salat for a 
hypocrite, nor would he stand at 


<j) 3* ‘V* ui <«' <«' -h* J* 

I o**^*»> : (J 15 Lp 

j itis L <h I 

oJ y >e - > a~Lp 

au! jJIp !<i)l J Ij : cJLa9 

i Is \ls'j \ls jsiiJi *J\ £ x* 

J : J ^S — a^LI — \j£ j 
y>- 1 » : J IS aPs* X>°jS\ lil <■ 


JL3 t o 


>-is 


JLd 


H J* 


A p lip. SXiy j jj 

i'p ift jii' P 

p* °^j jJ [A*] 

a~Lp : JlS . aJ jits* 

't\» Z * 6 - > " 

. 4 J IS .Ala ^Jp>- o ^jLp U9 t AJC* 

5 5 * 1 P* JyPr'i p xx 

Oil U 4)l> ljUpt ft \J 

: iljiSSM cJy 

Pi [Ai] i^ip 'p p % '1* otf |*ri 

^ ftl JU Ui : Jli .01 ^>-1 

j> % 3*^ lM 

^ ^ 

. AUl A^9 

Ula [ : ^***...p JlS] 

. L-J Jp 


9:80. 

[2] At-Tawbah 9:84. 



Chapters On The Tafsir Of Qur’an 405 


j.ytttAl 


his grave until Allah took him.” 
(Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Gharib Sahih. 


o*>Lu 2JI o_Jxj U 


(13). 3098. Ibn ‘Umar said: 
“ ‘Abdullah bin ‘Abdullah bin 
Ubayy came to the Messenger of 
Allah when his father died, and 
said: ‘Give me your shirt to shroud 
him in and perform the Salat upon 
him, and seek forgiveness for him/ 
So he (^) gave him his shirt, and 
said: ‘When you are finished then 
inform me/ So when he wanted to 
perform the Salat , ‘Umar tugged at 
him and said: ‘Has not Allah 
prohibited that you perform Salat 
over the hypocrites?’ He said: ‘I 
have been given the choice 
between two: ‘Whether you seek 
forgiveness for them or you do not 
seek forgiveness for them../ [1] So 
he performed Salat for him. Then 
Allah revealed: ‘And never pray for 
any of them who dies, nor stand at 
his grave.. / [2] So he abandoned 
praying for them.” {Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih . 


j>-\ J I j>U 

.4, ja \rvi: c 

iUi] a - or) 

llj wL>- : jIjuj [jLJL> 

: J li 1 j* ^ 1 allp 

J jLj J\ *J\ Jl 4)1 <uil jlp *U- 

: jUd ojjI oLo a!)! 

t J a^I p [ 5 - 3 ] Alas’! siJuAwfti 

ISl* :Jl5j oLUpli 

: Jtf j M Si jf ilfi 

:JUi ?>ii£l)l >Ukj jl is 

v jl > > ; >ji >; uf» 

: -dl I talip [A*] 

^ S/j 4l ^ 

. 0 ^A-SaJ I hjj c[A£] 

i y^>- vioJL>- iJLfc [ : ^f**-** y} Jli] 

* „ 

. ^w>W? 


<. j ova'll q t-jL t ^LUl 


>•1 j t aJLc- *. 

. aj jlkdh ^ YWt 


Comments: 

The Prophet offered the funeral prayer over ‘Abdullah bin Ubayy to show 
kindness and sympathy to his faithful son, which he had personally made a 


[1] At-Tawbah 9:80. 

[2] At-Tawbah 9:84. 



Chapters On The Tafslr Of Qur’an 406 


jtjjftt j+mJu 4^i 


request for. Many of his friends embraced Islam by observing the profound 
manners and mercy of the Messenger of Allah gjjg. But in the future, there 
was a risk that the believers would feel uncomfortable because of 
participating in funeral prayers and in burial arrangements of the hypocrites; 
so thereafter the Prophet $|g never offered funeral prayer over a hypocrite. 


(14). 3099. Abu Sa‘eed Al-Khudri 
said: “Two men disagreed over the 
Masjid whose foundation was laid 
upon Taqwa from the first day. [1 ^ 
A man said: Tt is Masjid Quba ’ and 
the other said: Tt is the Masjid of 
the Messenger of Allah gg/ So the 
Messenger of Allah ^ said: Tt is 
this Masjid of mine.’” (Sahih) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan Sahih [Ghanb as a narration 
of ‘Imran bin Ab! Anas]. This 
Haditji has been reported from 
Abu Sa‘eed through routes other 
than this, and Unais bin Abl Yahya 
reported it from his father from 
Abu Sa‘eed [may Allah be pleased 
with him]. 


s til*- - - (u) 

if c ' lj4 if. if 

* *•' -- 

y) If Lf} if if**~j^^ 

{ J$ i : JU <01 

~ at „ l f 

jj5> : 

Jlii 4s I J jLj y* 

. <isl <J 

CUj Ju>- 1 

^ *e-- r 

4^ 

• - - • - f > • > A * -ti i", ' 

Uj’ d* U~f' ol JJJ t ^3 J ’ 

.[ilp 4si ^j] ^ i ^ t^l 


aj 'j* 4 /Y : ^ L-jJlj /V : juo-I 

if ^ if. J oljjj 


(15). 3100. Abu Hurairah 
narrated that the Prophet j{g said: 
“This v4ya/i was revealed about the 
people of Quba’: In it are men who 
love to purify themselves. And 
Allah loves those who make 
themselves pure.” [2 ^ He said: 
“They used water to perform 
Istinja ’ so this Ayah was revealed 
about them.” (Hasan) 


.nr: f jul- oi 

& 1 U2] ^ - n- - (so) 

:^L L* ^ : * fjS jj! 

Lf} if if 4-0 diJ! ^ til*- 

if *jtif l/} if L^' If ^^4° 

J-A 1 ^ oAi : Jli jjjjjg 

'iitj J ftitiyf- 


9 : 108 . 

^ At-Tawbah 9 : 108 . 



Chapters On The Tafslr Of Qur’an 407 


jljiM j* ttt 


[Abu ‘Eisa said:] This Hadlth is 
Gharib from this route. 

[He said:] There are narrations on 
this topic from Abu Ayyub, Anas 
bin Malik and Muhmmad bin 
‘Abdullah bin Salam. 


^ I ^ if- U L f - ^ L 

JL3 1 4 x 3 1 jj \ o o / \ ; ^5 UJ ! >w?j i j~ J> 

[T o o ; ^ i4>-lo 

Comments: 


: Jli : [ ^ • A] 

. ft p. 4 jS[ I o J la pL^J L> 

^ -i Ijl* [ : ^jI Jli] 

. Ji IJl* 

^ ^ J ^ Jj t:Jli] 

. ^ <ul wUP Ju*j>tjaj kjlJLa I 

tSjlJaJi tijli jj\ ^>- j^~ \j ^^j>u 

■ oX *>< j Too . 1 4^>- U I jcs* wLa U^» 4 ]^ 4j — > ^5" 

^1] lLUU ^ ^Ul * 

.[1/1:ju*-1] 


This Hadlth^ makes mention of purifying oneself with water after relieving 
oneself, purification with water after relieving oneself, is proven through the 
authentic Ahadith. The aim of the Verse is that these people would take great 
care of both purifications, apparent and hidden. Allah Almighty loves such 
pure people. As for the issue of cleansing with stones after relieving oneself, 
there is no doubt in its status of desirability; though there is no authentic 
Hadlth with regard to the issue that the people of Quba would use both 
substances at a time for purification. [Tuhfat Al-Ahwadhi: vol. 4, p. 120] 


(16). 3101. ‘All narrated: “I heard 
a man seeking forgiveness for his 
parents who were idolaters, so I 
said to him: ‘You seek forgiveness 
for your parents while they are 
idolaters?’ He said: ‘Did Ibrahim 
not seek forgiveness for his father, 
and he was an idolater?’ So I 
mentioned that to the Prophet 
and (the following) was revealed: It 
is not for the Prophet nor those 
who believe, that they should seek 
forgiveness for the idolaters.”^ 

Abu ‘Elsa said: This Hadlth is 
Hasan. 


> > >> 0 s .'Z* ^ 


no - 01 ) 

J jdi 

Q? j* off' j* 

Uj & j 4jjjS[ :J15 

U-Aj S)ojjSl > jkj>cZz\ : J cJLas t j IS” jJla 

: JU 3 

o^JLi ytj 

J 5 UC o4a ^ 

.Ci ir] I£aSL3 

. I Jla : Jli 


^ At-Tawbah 9:113. 



Chapters On The Tafeir Of Qur’an 408 




[He said:] There is something on 
this topic from Sa‘eed bin Al- 
Musayyab from his father. 



^ <- ^slodl) ^ ^ C ^ ^ ft : ^L^Jl 4 j>“ j>- Ij [ 

iXA* ^1 x& ^L*-wJU <b oUa-^ 

XS' r^xs-j jj! <uiljj TV o /r : Wo : ^ 

t * j ^T*\* t ^jUtJl] a^I ** °xfJ 

^ ■[**•> 

Comments: ^ 

This Verse makes the ambition clear about the people for whom the truth of 
religion has become manifest after having established the evidence upon 
them, and they have not yet embraced Islam. The believers should not seek 
forgiveness for them, because such rebels deserve the wrath of Allah. 


(17). 3102. ‘Abdur-Rahman bin 
Ka‘b bin Malik narrated from his 
father who said: “I did not remain 
behind from any of the battles the 
Prophet fought in, until the 
battle of Tabuk, except for Badr. 
And the Prophet |g did not scold 
anyone who remained behind from 
Badr, because he only went out to 
look for the caravan. The Quraish 
came out to help their caravan, so 
they met without an appointment 
as Allah the Mighty and Sublime, 
said. By my life, people consider 
the most honorable of battles of 
the Messenger of Allah jjjg to be 
that of Badr, but I would not have 
liked to attend it instead of giving 
my oath of allegiance on the night 
of Al-‘Aqabah when we took a 
covenant for Islam. Afterwards, I 
did not stay behind from the 
Prophet until the battle of 
Tabuk, and it was the last of the 
battles he fought. The Messenger 
of Allah informed the people of 

the departure” - and he mentioned 
the Hadith, in its entirety, and said 


^ XS' uijb- - n* Y - OV) 


Li jy*~ l * 3 ^ Xs* 

Cf if. ^ °u* 

^ jU : Jli xj I idiJl* 

°jf XlS JJ- \i\ji- l'/y> 3 j| 

<Xj>- <. Xjj LL>| i jJb ( j& 

$**5* jf' h* 0*3* crtj* 

jj 3 j j* ^ <3^ Li5 


\jtj <. jjli 

2b jx>. 


J, M & JA> 

jl5v» L^jJ^**» oJo ^j>\ 


jU jw ^jL>\y Xl>- 4li*3l 

cJlS ^ ^JS\ jfi- 


W> ir 5 ' oiTj tl iljp oj}* j£ 

: J li 'J>Xs - 1 

W> _ 

^JmwO L) 1 aJ <a J 1 

^Slb IS! c^ill 3jlLLl5 



Chapters On The Tafslr Of Qur’an 409 


jijJBI j**, Jfi 


- “So I went to the Prophet and 
he was sitting in the Masjid , 
surrounded by the Muslims. He 
was beaming like the moon beams. 
When he was happy about a matter 
he would beam. So I came and sat 
in front of him. He said: ‘Receive 
glad tidings - O Ka‘b bin Malik - 
of the best day you have seen since 
your mother bore you!’ So I said: 
‘O Prophet of Allah! Is it from 
Allah or from you?’ He said: ‘From 
Allah.’ Then he recited these Ayat: 
Allah has forgiven the Prophet, the 
Muhajirln , and the Ansar who 
followed him in the time of 
distress, after the hearts of a party 
of them had nearly deviated, but 
He accepted their repentance. 
Certainly, He is unto them full of 
kindness, Most-Merciful. [1] [until 
he reached: Verily Allah is the One 
Who forgives and accepts 
repentance, Most-Merciful. ] [2] He 
said: “And it was about us that (the 
following) was revealed as well: 
Have Taqwa of Allah, and be with 
the those who are true.” [3] He 
said: “O Prophet of Allah! Part of 
my repentance is to not say but the 
truth, and to give up all of my 
wealth as charity for Allah and His 
Messenger.’ So the Prophet 
said: ‘Keep some of your wealth for 
yourself, for indeed that is better 
for you.’ I said: ‘So I will keep my 
share from Al-Khaibar.’” He said: 
“So after my acceptance of Islam, 


aa* kilJp ^ I ^1151* tjj s — 

jap -ja I ! C : oJJis . « JlU I jJ j 

c«dl jap Jb» : Jlii ?ISj1p ft dl 

4 ^A\ j\^% ^ 

jIj ■= > L* [ja Yj :^\ \ 

* I <' ^ 1 


11 :J15 [UA] y* 

^4 I dl ^ : LsOjI oJ J j I 

Id I U :cJi :J15 .[m] 

jl j t liwW? Vj oAj>- 1 V <1)1 y y? jj 
4)1 ASJLj? 5IS JU A 

idp IlJU :|g ^1 Jia 

: wlis . « Jll .y&y 

0 s' } £ 

1 . (J li . ^ JJ I I 


^5 ^iap! A*j 4-l*j P <0)1 

Cl oil? 3§| dl 5^ 

US LSsl^i 1115 j j 

^JjI < 0)1 jjil V jl jV 1 1^511* 
L« ^Ul ^3 l-L>-i 


j j I ^ a^j <1151 o. 




<U1 1 


Ml At-Tawbah 9:117. 
121 At-Tawbah 9:118. 
^At-Tawbah 9:119. 



Chapters On The Tafslr Of Qur’an 


410 


jijin 


Allah did not grant me a greater 
favor than when I and my two 
companions told the truth to the 
Messenger of Allah and we 
were not among the liars to be 
ruined like the others were ruined. 
Indeed I hope that Allah will not 
test anyone over telling the truth as 
he tested me. I did not resort to a 
lie ever since then, and I hope that 
Allah will protect me regarding 
what remains to come/’ (Sahlh) 

[He said:] This Hadith, has been 
reported from Az-Zuhri with 
differences in the chain. It has 
been said: “From 'Abdur-Rahman 
bin 'Abdullah bin Ka'b bin Malik 
from his father, from Ka'b.” And it 
has been said otherwise. Yunus bin 
Yazid reported this Hadith from 
Az-Zuhri, from 'Abdur-Rahman 
bin 'Abdullah [bin Ka'b] bin Malik, 
that his father narrated to him, 
from Ka'b bin Malik. 


li* if C : JV5] 

JJ ji[j] olLlNl IJl* 

^ ff ji ff If 

^ 1 p JJ is j Jp Jp t dUU 

J^P \i LA OjJj ^ iSjJJ ■ ^ 

if} ff Cf. ff if 

JjP olll (jl tjljLa 




t kw — > \-j (_£jUx Jl *s>- j>-\j t < u!p JjCo ! ^ij>u 

oljj : JuNl a jjj ^ ^ XVI^'.q t j i M A : ^ 


(18).3103. Az-Zuhri narrated: 
“From ‘Ubaid bin As-Sabbaq, that 
Zaid bin Thabit narrated to him, 
he said: ‘Abu Bakr As-Siddlq sent 
for me - (regarding) those killed at 
Al-Yamamah - and 'Umar bin Al- 
Khattab was with him. 

He (Abu Bakr) said: “ 'Umar came 
to me and said: 'The fighting 
inflicted many casualties among the 
reciters of the Qur’an on the Day of 
Al-Yamamah, and I fear that there 
will be more casualties among the 


: jiL; j; lUi - n *r - (u) 

I y\ lIjjJ- : if. i *^f 

(. -Lip <■ jjp f-i <j-| 1 

jj I : JU c-oU Jj j d)l 


j ^P LqJ 1 Jyft 1 J^A/O 1 

Ji j^p o! :<Jl J c oJlp 

^ jijiji *m\ J $£\ h\ : jiii 
jlaJi 3^ ^ Jb ‘£0 



Chapters On The Tafsir Of Qur’an 


411 


jijjfti 


reciters in other parts of the land, 
such that much of the Qur’an may be 
lost. In my view, you should order 
that the Qur’an be collected.’” 

Abu Bakr said to ‘Umar: “How 
can I do something which was not 
done by the Messenger of Allah 
sit?” ‘Umar said: ‘By Allah! It is 
something good.’ ‘Umar continued 
trying to convince me until Allah 
opened up my chest to that which 
He had opened the chest of ‘Umar, 
and I saw it as he saw it.” 

Zaid said: ‘Abu Bakr said: “You 
are a young wise man, and we have 
no suspicions of you. You used to 
write down the Revelation for the 
Messenger of Allah as the Qur’an 
was revealed.” He (Zaid) said: ‘By 
Allah! If they had ordered me to 
move one of the mountains it 
would have been lighter on me 
than that.’ He said: ‘I said: “How 
will you do something which was 
not done by the Messenger of 
Allah |g?” Abu Bakr said: “By 
Allah! It is something good.” Abu 
Bakr and ‘Umar continued trying 
to convince me, until Allah opened 
up my chest for that, just as He 
had opened their chests, the chest 
of Abu Bakr and the chest of 
‘Umar. So I began searching for 
Qur’anic material from 
parchments, leaf stalks of date- 
palms and Al-Likhaf - meaning 
stones - and the chests of men. I 
found the end of Surah Bara' ah 
with Khuzaimah bin Thabit: Verily, 
there has come to you a Messenger 
from among yourselves. It grieves 
him that you should receive any 


olj cSJd 14I5 j> fi^Sii 
y) Jli yti 0! 

iiil; ju Cjcs : jz 

<J ji 5^ J j-* * 5^1 

4-3 OjIjJ c jiJ? a] (_£J-U 


-iS'J 


Ip k— ' Li dJL>j : y\ (J li : Jjj (J li 
3 |jj§ 4 U i J y»'j^ Ji c N 

S ^ ^ >». >» 'ss' 9 

y> 4 4A) 1^3 : JlS. . jl Ja 1 1 1 

J* cM ^ ^ if? Jyr 
(j ^ J lS : oJi : (J li . 

1 y\ (J 4ul aIxaj 

* 

y} 4^ j> Jy*r y y. j* p-k *JA <“'j 

's'. • f , 8 / >J , / , i - > ' > ' °s" 

ci-dJ l y^j 

> at"' s'*' ’s'' \ ' * ' . \ ° 

4 j^p-j ^>0 ^ 1 jj-s^ : j j-s^ <0 

J - 

0 f " • "C "• " -s\"' > ' . T f ^ ; 

^ ‘W) Jj>- ^0 Of- 1 jj ^^>“1 * — ; Jj>“ 

j&i-if £s — :c-B 

V 4 " * " /j / <' * ' 

JJi iii 4 o ^ Zvpi 

C&Jy *S % \ A V J*t 

.[H^UA] 4 t 5 

2r^>- l-ii Jli] 

il x 



Chapters On The Tafsir Of Qur’an 412 


ijljJitfl JMMjb 

injury or difficulty. He is eager for 
you; for the believers (he is) full of 
pity, kind, and merciful. But if they 
turn away, say: “Allah is sufficient 
for me. There is no god but He, in 
Him I put my trust, and He is the 
Lord of the Mighty Throne.” ,[11 
(Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih . 

I ^\ J>\ as*- f>-\j : 

. Aj JL>CwX I 

Comments: 

When the Prophet had left the world, and the noble Companions had to 
fight on various fronts due to various reasons, many well-versed reciters of the 
Qur’an began to fall victims of various battles and were martyred. It was then 
realised that the Qur’an should be gathered in the form of a proper textual 
book. The Qur’an was already written on different things and also the people 
had memorised it. The noble Companions were strict followers of the Prophet 
and they had the strongest enthusiastic passion of following the footsteps 
of the Messenger of Allah, they would never approve of any kind of 
disobedience to the example of the Messenger of Allah #g. As the Prophet 
did not gather the whole Qur’an in form of a proper textual book, so Abu 
Bakr was reluctant to do so. But when he became certain that the Prophet gjg 
did not do so because of a certain reason — as he would dictate to write 
various Revealed Verses at different places in different Surah, and there was 
also the possibility of abrogation of the Verses — after the demise of the 
Messenger of Allah gg this reason had come to an end. So the current 
circumstances and the common benefits of the Ummah demanded the 
preparation of the Qur’an in the form of a proper textual book; finally Abu 
Bakr agreed to perform this duty. 

(19). 3104. Az-Zuhrl narrated 
from Anas who said: “Hudhaifah 
bin Al-Yaman came to ‘Uthman, at 
the time when the people of Ash- 
Sham and the people of Al-Traq 
were waging war to conquer 
Armlnlyah and Adharbljan. 


:jii; ^ - r\*i 


(\*> 


''' , & % ** ^ a i f 

l)1 . ^j~j \ 

Jjfcl d\Sj tj U p ^y 


[l] At-Tawbah 9 : 128 , 129 . 



Chapters On The Tafsir Of Qur’an 413 


f < « _ - 


Hudhaifah saw their (the people of 
Ash-Sham and Al-‘Iraq) different 
forms of recitation of the Qur’an. 
So he said to £ Uthman: ‘O 
Commander of the Believers! Save 
this nation before they differ about 
the Book as the Jews and the 
Christians did before them.’ So he 
(‘Uthman) sent a message to 
Hafsah (saying): 'Send us the 
manuscripts so that we may copy 
them in the Musahif ^ then we 
shall return it to you.’ So Hafsah 
sent the manuscripts to ‘Uthman 
bin ‘Affan. 'Uthman then sent 
order for Zaid bin Thabit, Sa'eed 
bin Al-'As, ‘Abdur-Rahman bin Al- 
Harith bin Hisham, and ‘Abdullah 
bin Az-Zubair to copy the 
manuscripts in the Musahif. 
‘Uthman said to the three Quraish 
men: ‘In case you disagree with 
Zaid bin Thabit on any point in the 
(recitation dialect of the) Qur’an, 
then write it in the dialect of 
Quraish for it was revealed in their 
tongue.’ So when they had copied 
the manuscripts in the Musahif , 
‘Uthman sent one Mushaf from 
those Musahif that they had copied 
to every province.” 

Az-Zuhri said: “Kharijah bin Zaid 
[bin Thabit] narrated to me that 
Zaid bin Thabit said: ‘I missed an 
Ayah of Surat Al-Ahzab that I 
heard the Messenger of Allah 
reciting: Among the believers are 
men who have been true to their 
covenant with Allah, of them, some 
have fulfilled their obligations, and 


- o t * i'c't £ " „ « 

fj\ 

jyo\ \j : jUp ^ <J lii 

e-J i ^3 j I ^*3 <U V \ 0 JlA I 

^Jl Jl cJSs+\ U5 

^ Ij uJl jl Oai>- 

J| • ^ o ' a £> ' si,}' Z * 

<W2 A>- t jJ-Jj U*O^J I 

J— >jli t J Ij jLftP jLllP ^Jj 

UJ I Cj Ij JkJ j ^J| j Lilp 

4^3 it 4-0^' (ji jJ l 3 

* *6 J J 

^ ^ 3 A */3 \ I I C I C 

\ <J I I J <J li J L I I 

> a»3.iT .£ > o > ' o . « .» e .c * . 

L9 Cj u Jjjj I <U9 ^AU>-I L* 

e 's' £ > 

t Uwli t ^3 jLwjj 

C^*J i j ^ I 

ja ^Jil J5 y [ jliip 

> ^ £ 

. I ^ I l» i 1 «.,<? ^ 1 I 

. » ^ ' I ' * 8 ' | | 1 £ 

•* - ^ 

** — ■ ^ 0 /■ ✓ / ^ s / 

<ji Cj J- 43 !<Jli C-jIj Jbj [c*jLj 

Aijl I ALAS I I \33~* i/t 

li JC; 

£ >r ^ ^ ^ >*'. ^ 3 ' /*< 

b* \yi~*3 ijA* cr* {> 4 *^ 

t [XT' : 

li <Uj y>- I jl Cj li A^J j£>- ^J) 

* 

Cj^jIcJI ^3 AIajj I jjilcC li ! ^ i li 


[1 ^ Plural of Mushaf \ a written copy of the Qur’an. 



Chapters On The Tafslr Of Qur’an 

some of them are still waiting.^ - 
so I searched for it and found it 
with Khuzaimah bin Thabit, or Abu 
Khuzaimah, so I put it in its 
Surah.”' 

Az-Zuhri said: “They differed 
then with At-Tabut and At-Tabuh. 
The Quraish said: At-Tabut while 
Zaid said: At-Tabuh. Their 
disagreement was brought to 
‘Uthman, so he said: ‘Write it as 
At-Tabut , for it was revealed in the 
tongue of the Quraish.’” 

Az-Zuhri said: “ ‘Ubaidullah bin 
‘Abdullah bin ‘Utbah informed me 
that ‘Abdullah bin Mas‘ud disliked 
Zaid bin Thabit copying the 
Musahif , and he said: ‘O you 
Muslim people! Avoid copying the 
Mushaf and recitation of this man. 
By Allah! When I accepted Islam 
he was but in the loins of a 
disbelieving man’ - meaning Zaid 
bin Thabit - and it was regarding 
this that ‘Abdullah bin Mas‘ud 
said: ‘O people of Al-Traq! Keep 
the Musahif that are with you, and 
conceal them. For indeed Allah 
said: And whoever conceals 
something, he shall come with what 
he concealed on the Day of 
Judgement.^ So meet Allah with 
the Musahif 7” 

Az-Zuhri said: “It was conveyed to 
me that some men among the most 
virtuous of the Companions of the 
Messenger of Allah ^gjj disliked that 
view of Ibn Mas‘ud.” (Sahih) 


414 




JUj J lii 

jllL IJg I :Jlii 

■l pJ 

* 

JbJJ o jS 4bl jlp (1)1 'kzS' 4)1 

tj : J IS j t Ula^J I 

" * * > 

1 4jI£S (J jp ! 

— 1j Jbj -bjJ ” 

* ' * f ' 

I Lj . <U) I <J 15 cilJ 

7 JI \j&\ JI>JI 

L*j ol) • <Jj>Sj 4) I t IajIp-j 

I U [ ^ 1 ^ : ( 1 ) I J 1 ] ^ 1 < 3 ^ 

. l .la 1 L) 4)1 

o- */ iUi St 

J^iUI ‘^jA JPj ,jjl iJlii 

■ M 

^ lii JIS] 

S(j «Sy4 ^ cLuAS- j>j 

. 4ij JlS- ^0 


[1] Al-Ahzab 33:23. 
^^4/ * Imran 3:161. 



Chapters On The Tafslr Of Qur’an 415 


4^1 ft 


[Abu ‘Elsa said:] This Hadlth is 
Hasan Sahlh , it is the narration of 
Az-Zuhri, and we do not know of it 
except as his narration. 

Comments: 

Abu Bakr during his caliphate, gathered together the pieces of the Qur’an 
written on different materials, and he assigned this task to Zaid bin Thabit 
‘Umar also agreed to this. Zaid gathered the Verses of the whole Qur’an 
in the form of booklets, and each Surah was in a separate booklet; therefore 
this copy of the Qur’an consisted of tremendous number of booklets. In the 
reign of ‘Uthman the people began to differ in the issue of the recital 
dialect of the Qur’an, each group regarded its recital correct and the other’s 
wrong. So the need of preparing an agreed and comprehensive copy of the 
Qur’an emerged; for which a standard copy of the Qur’an was prepared. 


Chapter 10. Regarding Surah 
Yunus 


/ , x - ; > 

( ^ ^ I ) 


In the Name of Allah, 
the Merciful, the Beneficent 





(1). 3105. Suhaib narrated from 
the Prophet gg, regarding the 
saying of Allah Most High: And for 
those who have done good is the 
best and even more. [1] - He (#1) 
said: “When the inhabitants of 
Paradise have entered Paradise a 
caller will call out: ‘Indeed there 
remains for you a promise with 
Allah, and He wants to reward you 
with it.’ They will say: ‘Have our 
faces not been made bright, have 
we not been saved from the Fire, 
and have we not been admitted 
into Paradise?’” He said: “So the 
Veil will be lifted.” He said: “By 


:jL L; & 1 Ui - r\*o - o) 

xi jp ^;di vioU if izL* ill 

'pti lA^-1 c$,t tl? j M 

&ji jif jis iji» : jii [n] 

\1c-y, 4)1 alt jj tilii <ji U £>Jl 
: IjJli jl x 

llL>-JbJ jUl ll 

Lo : JU . : JU 


[11 YwrtHs 10:26. 



Chapters On The Tafsir Of Qur’an 


416 


jljjiH 


Allah! Nothing given to them [by 
Allah] will be more beloved to 
them than looking at Him.” 
(Sahih) 

[Abu ‘Elsa said:] This is the 
narration of Hammad bin Salamah, 
and more than one reported it like 
this from Hammad bin Salamah, in 
Marfu‘ form. Sulaiman bin Al- 
Mughlrah reported this Haditjt 
from Thabit, from ‘Abdur-Rahman 
bin Abl Laila as his saying, and he 
did not mention “from Suhaib, 
from the Prophet jg” in it. 


. «a1!I 

(ji y > I Jll] 

Cji $ 

dr? iSJJJ cp y* <u-L^ 

i thrS' L i L> I I .Xa 

^ ** ^ <•/} 

■m& 

. Y o o Y : ^ JLo U5” 4 j>- f - 1 j : 


Comments: 

This narration and its comments appeared earlier; see no. 2552. 


(2), 3106. ‘Ata’ bin Yasar 
narrated from a man among the 
people of Egypt who said: “I asked 
Abu Ad-Darda’ about this Ayah : 
For them is good news, in the life 
of the present world. [1] He said: 
'No one asked me about it since I 
asked the Messenger of Allah sg 
about it, and he si said: “No one 
asked me about it other than you, 
since it was revealed. It is the 
righteous dream that the Muslim 
sees, or that is seen about him.” 
(Hasan) 

(Another chain) with similar. 


(3). (Another chain) from Abu 
Salih, from Abu Ad-Darda’, from 


- n*n - ( y) 

Jt If i j i I (j LjL^i 

cJl^ :Jli Jjbl <^p tjLvJ 

" *■ * 

J \ S&JL lit If jlSjill Cl 

14I p ^ 

: Jlii t L^xp 4)1 cJL- jl>-I 

. oJ Jj I iJ jS' 1 1$xp Lo )) 

<j;>- jt JUiiii iii>; c#i 

^jp : jaS' ^1 

s^' ^ <>! 

+ ' ^ 

Ji fj b* i J 1 . 1* ‘ ulLUl 

. o^>o ^SUi J_aI 

Lj Jj>- : I sjlp — (r) 


[11 Yunus 10:64. 



Chapters On The Tafsir Of Qur’an 


417 




Cl^ii 


the Prophet with similar, and it 
does not contain: “From ‘Ata’ bin 
Yasar.” (Hasan) 

[He said:] There is something on 
this topic from ‘Ubadah bin As- 
Samit. 


^ sSCp ^dl [:JU] 

. C-o L^ail 


. (WVo ‘ ^jUj) o^Lp < j& ^U1 ^ j J ^ ^ Q 

Comments: 


This Hadlth has already been mentioned in the chapters on Interpretation of 
Dreams, (nos. 2273 and 2275) 


(4). 3107, Ibn ‘Abbas narrated 
that the Messenger of Allah 
said: “When Allah drowned 
Fir‘awn he said: ‘I believe that 
there is no god except the One that 
the children of Isra’Il believe in.’ So 
Jibra’Il said: ‘O Muhammad ! If 
you could only have seen me, while 
I was taking (the mud) from the 
sea, and filling his mouth out of 
fear that the mercy would reach 
him.’” (Hasan) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan. 


: Jjyi ^ X* l&U - n*v - (0 

: <J ^ Lijb- 

oi J* 4 if. Qf- 

• 3l5 3§§ of u* 

aI) N a)' ccc«i” . 3^3 Ojs>j$ ad 1 
3^5 . Juul j** I y^> Aj C-CJsl 

8 * i . > „ > 

Uj jJ Ij : 

aSjJJ oi A3 A>i ^3 A-^3 Ij jPxJ 1 <J Ls»- 

. ® a^j>- y i 

j*.\ 3is] 


Aj ^ J Aj A«-Lj8 3 U^>- Y t & I \ : -LoJ>- l A>-^>- 1 J 

.a) J-®> Li 1 Xj>x>^\j 

Comments: 

This Hadlth, teaches us about the Vastness and Abundance of Allah’s Mercy, 
when Pharaoh was drowning and the clear signs of the punishment appeared 
to him, he began to express faith for the sake of safety and protection of life, 
whereas when the punishment appears and it strengthens its grip, believing 
then is of no use. 


(5).3108. Shu‘bah narrated: “ ‘Ad! 
bin Thabit and ‘Ata’ bin As-Sa’ib 
informed me, from Sa‘eed bin 
Jubair, from Ibn ‘Abbas - and one 
of them mentioned that it was from 
the Prophet ^ - that he 


j up ^ — T\ *A — (o) 

:^bc-v<2-Jl ^ypS/l 
Co Lj ^JoP -3li l A-o*-i &Jb* 

j , j P i frLiaPj 



Chapters On The Tafsir Of Qur’an 


418 


jmmmJL 


mentioned that Jibra’Il began 
shoving clay in the mouth of 
Fir‘awn out of fear that he would 
say La Ilaha illallah and Allah 
would have mercy upon him - or 
fearing that Allah would have 
mercy upon him.” (Hasan) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Gharib Sahih. [from this 
route]. 


<ui Sri sjj S j jij oi yji 

. [<U) l] 0 I j I i <Ujl 

ILa [ : J 15] 

. [aj>- jJ i iJlA 


Ul jjl 


p U aP /^p i j J a \ \ YTA : ^ ^ ^ I <>- lj [ ^^ v> ~ L— .[ ] ! J 

r£>/Y t 0 V/\ LjJi JU ^5UJlj Wto:^- t jU- ^1 <b k 

Comments: ' 441 ' J J 

When the stubborn and rebellious come under Allah’s grip of punishment, 
they then, by rubbing their nose on the ground, acknowledge and express the 
truth, which they never wanted to hear of before. 


Chapter 11. Regarding Surah 
Hud 


}jj~* C r?J - (W 

OY X>c\\) 


In the Name of Allah, 
the Merciful, the Beneficent 



(1). 3109. Wakr bin Hudus 
narrated from his uncle Abu Razln 
who said: “I said: ‘O Messenger of 
Allah! Where was our Lord before 
He created His creation?" He said: 
‘He was (above) the clouds - no air 
was under him, no air was above 
him, and He created His Throne 
upon the water.’” (Hasan) 

Ahmad [bin Manl‘] said: “Yazld 
bin Harun said (regarding) the air 
- ‘It means there was nothing with 
him”’ 

[Abu ‘Elsa said:] This is what was 
said by Hammad bin Salamah: 


: ^ xL >- 1 LoJL>- — YT * ^ — (\) 

^ o } i £ ^ w <■" ^ C ^ i ^ 9 ^ /< . '"C ^ ^ 

,5u> 

Ji If Ji If 

'C :cJj :JIS jijj If 

J I UjJ 0 15" I ! 4JJ I (J 

f-\ jJb Al>*j La e- La-P ^3 L)l5"^ ! (J IS ? 4jLL>- 
. ® f’ LJ I A^u* j£- ^ f- 1 jjb A3 ^j3 La^ 

Jd JjJj Jli : ^] -LJ*- I J15 

t* 

. AJK^O ^j-«J I if- Lo-J I . Ojj L& 

Jj^d ^il JU] 



Chapters On The Tafsir Of Qur’an 419 


jijjftt 


“Wakf bin Hudus.” Shu‘bah, Abu 
‘Awanah, and Hushaim said: 
“Wakf bin ‘Udus” [and it is more 
correct. Aba Razln’s name is Laqlt 
bin ‘Amir. He said:] This Haditji is 
Hasan. 


y I j J jAiJ t ( j-o Jj>- • *22 

£ * \ , > -| * o \ * * C'. * 

: (JU .^olp la.dl I 


^ AX : ^ o^5vjl U-i »L) t^uJiiJl t4>-U ^>1 j>-\j >■ oilu^l] : 

^pS” j ^ JU I Ijj o *\ • / £ : UJ V ^ ^ to L>- y I <>t>w3 j <u o j j y> Jb O-u jl?- ^ 

• ^UJlj oL^ ,jXo j^\ aaJj y~>- 

Comments: 

The narration of Sahih Al-Bukhari is: ‘There was Allah and nothing was there 
other than Him’ and ‘His Throne was on the water’. 


(2) 3110. Abu Musa narrated that 
the Messenger of Allah said: 
“Indeed Allah Blessed and Most 
High gives respite ( Yumli )” and 
perhaps he said: “(Yumhil)^ 
respite to the wrong-doer until, 
when He seizes him, and he cannot 
escape.” Then he recited the Ayah:, 
Such is the punishment of your 
Lord when He seizes the towns 
while they are doing wrongl 23 
(Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih Gharib. 

Abu Usamah reported it from 
Buraid similarly, and he said: 
“Yumli.” 

(Another chain) from Abu MQsa, 
from the Prophet jH with similar, 
and he said: “Yumli” having no 
doubt about it. 


■ yA'jfi 


JH’ 


L 


n \ 


CO 


C I wbp J b^j 4jJ L*_a y | Lo Jj>- 

jil Ol ^ If ^y ^J\ 

4 I]j Lj o|® : Jli 

p oJl>-I lij ^JUaJl : Jli IojjJ 

25 Til 2.1 p 

. iAM [ \ • T ] 

*y~>- IJla y) Jli] 

* ' * 

• 1 — 'i y 

" -- 1 , f 

t ojj>sj Jj^j <UU! <SjJ -bj 


yy ji y's. if ^J\ 

x > ( o - 0 > \ ' x -' 05 

t0 ^ 5*^ ^ tLo ^ 

; <3^i ‘»>b j|§ ^3 1 yp 

* > ^ 

. 4^i viJLZo 


Both have similar meanings here. 
[2] Hud 11:102. 



Chapters On The Tafsir Of Qur’an 420 




Jl >-1 131 ilLj JL>-I k^L i ; aJip 

. aj jjj-siJI {j* T 0AV : ^ t j i TAT : ^ l ^< uJU? 

Comments: 

Allah inflicts punishment on the nations and towns because of their 
wrongdoing, transgression and rebellion. He M never oppresses anyone; 
people call for their own destruction through various means by disobeying the 
commandments of Allah and His Messenger. 


(3). 3111. Ibn ‘Umar narrated that 
‘Umar bin Al-Khattab said: “When 
this Ayah was revealed: Some 
among them will be wretched and 
(others) blessed.^ I asked the 
Messenger of Allah saying: ‘O 
Prophet of Allah! Based upon what 
are we then working; something 
that has already finished, or 
something that has not yet 
happened?’ He said: ‘Rather 
something that has happened, and 
the Pens have already passed over 
it O ‘Umar! But for everyone, what 
he has been created for is made 
easy.”’ 121 {Hasan) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Ghanb from this route, we 
do not know of it except as a 
narration of ‘Abdul-Malik bin 
‘Amr. 

j y*& y tiJUL«Jl jlp ysXfr ^^1 V * : 


jd: y iUi - r\\\ - (r) 

jJt> — yaXs* LjJL>- : [jIJCj] 

y U LJLi* U jy >- 1 : — j y^ y I -Up 

c y*-& t jLo <U I -Up y& cl) 

oJufe cJ^» L*J ! J li y y^s- yfr 

cJU- [Vo] ^jiy : Aj Si I 


L» IaIjI lya U : c-JLifl ajj ! <J y^j 

t/ ,Ji ^ J* 3?” V £/a r* 

. «Jj Jli U ££ 


yh Jis] 

Sfl 4i yd ^ \jJ* y> 


. J ytS’ U-l^l-LP 

* ■" 

^ y -Up -gtS** 


yl y}j >A»V:^ t jL>- yl -Up j-* 




. I^IU r. . s:> 


. I^a vPj t I p 

Comments: ^ ' 

What type of deeds a person will perform in this world; it is already in the all- 
encompassing Knowledge of Allah. He is well acquainted of the deeds a 
person will do in his life and he performs the same deeds in his life; Allah has 
already written it, and Allah’s Knowledge regarding this is never incompetent. 
Therefore, it is impossible that a person will do what is different to what has 
been written; so he does what is written. 


[1] Hud 11:105. 

[2] See no. 2135. 



Chapters On The Tafsir Of Qur’an 


421 


jMtJb uljif 


(4). 3112. ‘Abdullah said: “A man 
came to the Prophet §§ and said: ‘I 
fondled a woman who lives on the 
edge of Al-Madlnah, and I did with 
her what is less than intercourse, 
and here I am, so judge in my case 
as you will.’ So ‘Umar said to him: 
‘Allah covered you, so you should 
have covered yourself.’ The 
Messenger of Allah did not give 
him any reply. The man left but the 
Messenger of Allah sent a man 
after him to call him. He recited to 
him: ‘And perform the Salat , at the 
two ends of the day, and in some 
hours of the night. Verily, the good 
deeds remove the evil deeds. That 
is a reminder for the mindful’^ 
until the end of the Ayah. A man 
among the people said: ‘Is this 
specific for him?’ He (#|) said: 
‘No. Rather for all of the people.’” 
(Sahlh) 

[Abu ‘Elsa said:] This Hadltji is 
Hasan Sahlh. This is how it was 
reported by Isra’U from Simak, 
from Ibrahim, from ‘Alqamah and 
Al-Aswad, from ‘Abdullah from 
the Prophet and it is similar. 
Shu‘bah reported it from Simak 
[bin Harb], from Ibrahim, from Al- 
Aswad, from ‘Abdullah from the 
Prophet similarly. Sufyan Ath- 
Thawri reported the same from 
Simak, from Ibrahim, ‘Abdur- 
Rahman bin Yazld, from ‘Abdullah 
from the Prophet g|. And the 
narrations of these people are 
more correct than the narration of 


y\ tfii. - rm - (i) 


if <y. if 

5^1 ff if L ^ t 

Cw>l ^-^23 1 ^ ol^al CoJIp 

ijb U . IJa b\j l a I (j I 
j J l ii Jiii : J lii c idd— Lo 


I (J y*>j 
> 

1 (J 




: aIJip 3^5 3^>-j 



y Ji [m] M l&r 1 ' 

IJu <3* jij Jlii . 

. « ^15 ^llU j: cV» : JlS 
fySf Ua [ : y) JIS] 

tiSU^ jp 

ff if <U-Hip 3P 3P 

if iSjjj 5i§ a* ^ 


3 


* 

i5U~, 

3H <Sr^ 3* 

if if 

oj^-Sn 

if «■ -iSlw 


if 

1 o L tf.-.. 

lSJJJ 

U*P ^ *4j Jj 

3^' 

4f if 


4 " f V{ ’ 

^ JjA 4 j 


.iL 

m f 





■sf ; 

Qjj dr? 

: ,jjy Lilli 

* * ✓ 

> O 

if. 

^ i / i 

1 



[l] Hud 11:114. 


Chapters On The Tafsir Of Qur’an 


422 




Ath-Thawri. 

(Another chain) from 'Abdullah 
from the Prophet g| with similar. 

(Another chain) from 'Abdullah 
bin Mas'ud from the Prophet 
with similar in meaning, but he did 
not mention “from Al-A'mash” in 
it. And Sulaiman At-Taimi 
reported this Haditji from Abu 
'Uthman An-Nahdi, from Ibn 
Mas'ud from the Prophet 




(5). 3113. Mu'adh bin Jabal said: 
“A man came to the Prophet 
and said: 'O Messenger of Allah! 
What do you say about a man who 
meets a woman and there is no 
acquaintance between them. So 
there is nothing that a man would 
do with his wife but he does it with 
her, except that he does not have 
intercourse with her?’” He said: 
“So Allah revealed: And perform 
the Salat , at the two ends of the 
day, and in some hours of the 
night. Verily, the good deeds 
remove the evil deeds. That is a 
reminder for the mindful.^ So he 
ordered him to perform Wudu’ and 
Salat .” Then Mu'adh said: “I said: 
'O Messenger of Allah! Is that 


* oft I i'Z* ' 

t ^ j ^jP h — if Uj 

j* i-j M 

if ff if '■fji if. a y^fff 
» * * * * * 

1 li • 0 *)Cp iif 

i^f <. ii Lw ^p <. o j* ^ ' 

^ if if 'if if 

i. 6 3S| J/' ^ 4)1 

~ ' s s' 

o' i * • 0 

lSJJ • L r* p% ^ ^jP aJ 

ij L<^ip I j^p ! Ij*a I 

* j Lj c dj jli \ i, lj . 

i~pi j* tx /mr:^ 

^ v- l£U- - rwr - (o) 

cfy & & Jl & & 

< * 

J :JU Jf ilii ^ ‘ J ^ 
ijy !4l J^ij U :JUi gg 4^11 

,>4» 1 f* Cr^J 
^ jt ii vi Ji J^ji jl: 

:4>l j/u : Jli f JH VI a^Jl 

oi i|T S- i2jj ^ 

4^1i! ^ i.&'rf 9^t 

> ?>C tf >^?T 

: oJuis :^uco o' 0j>#i3 

^ I aJ \ IauI (J jd*>j \j 


[1] Hud 11:114. 


Chapters On The Tafsir Of Qur’an 423 




specifically for him, or for the 
believers in general?’ He said: 
‘Rather it is for the believers in 
general.’” (Daif) 

[Abu ‘Eisa said:] The chain for 
this HaditJj is not connected. 
‘Abdur-Rahman bin Abl Laila did 
not hear from Mu‘adh bin Jabal. 
Mu‘adh bin Jabal died during the 
Khilafah of ‘Umar, and ‘Umar was 
killed while ‘Abdur-Rahman bin 
Abl Laila was a small boy, the age 
of six years. He has reported from 
‘Umar, and he did see him. 
Shu‘bah reported this Hadith, from 
‘Abdul-Malik bin ‘Umair, from 
‘Abdur-Rahman bin Abi Laila from 
the Prophet in Mursal form. 


. (( ^Ip : Jli 

y) JIS] 

^ cA ls) if 

JA if ■ Jfr if ^ if £*^4 

>*' ' >' > \ t' " > 

XS* j y*£> A3J^- Olo 

if) fX f f) J> o X~)\ 
>Sjjj ■ °L>j X s - iSjj 

0' * 0 ' 0' 0' " 0 ' \ l' 0 * 

L ijJ cilbJl XS' IJlA 

4^' lA ^ if i£ 


. i /o : yiAj [t^jL 




Ml 




Comments: 

Two ends of the day mean: Fajr, Zuhr and Asr or Fajr and Maghrib prayers. 
Some hours of the night mean: Maghrib and 7 sha’ prayers or ‘Isha and 
midnight ( Tahajjud ) prayers. Zulafi s plural of Zulfah (part of night). 


(6). 3114. Ibn Mas‘ud said that a 
man unlawfully kissed a woman. So 
he came to the Prophet to ask 
him about its atonement. So (the 
following) Ayah was revealed: And 
perform the Salat , at the two ends 
of the day, and in some hours of 
the night. [1] The man said: “Is this 
for me O Messenger of Allah?” He 
said: “For you and for whoever 
does that among my Ummah” 
(Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih . 


: j iJL -jj xi > sjo - rut - 00 

* ^ 

t I o L<»«Jwwij L>wL>- 

^ ^ S £ 5 e ^ ? £ 

if) if ‘•oXe- f. 

sn \ f* ‘■ff i* if f fif\ 

•jlilf jffff’ ’-Xij Is tl 'fff> if 

ii?i\ {sf f &jj Jf\ ff 

® : (J Ldi I i i o-L* I : ,Jl>- jJ I 

• <( tjsA if ^ if^J 

ji*>- IJl* [ : J>) Jli] 



Chapters On The Tafsir Of Qur’an 424 




^ j\ 9 5 *>LaJI : a ] y j>-\j tUp 

• *i ^1 OU-L, .i*b- ^ rvir: c 4( Ju-, HAV: C ^1 ^JJUl ^ ill jj 
Comments: ^ w 

The narration of Mu‘adh reports that the Prophet told to perform the 
prayer after making ablution, which informs us that if a bad deed is 
committed mistakenly, the prayer should be performed after it to get rid of its 
bad effects. 


(7). 3115. Musa bin Talhah 
narrated that Abu Al-Yasar said: 
“A woman came to me selling 
dates. I said to her: There are 
better dates than these in the 
house/ So she entered the house 
with me. I had an urge for her so I 
began kissing her. I went to Abu 
Bakr and mentioned that to him, 
so he said: ‘Cover what you have 
done, repent, do not inform any 
one, and never do it again/ So I 
went to ‘Umar and mentioned that 
to him. He said: ‘Cover what you 
have done, repent, do not inform 
any one, and never do it again/ 
Then I went to the Prophet jgg and 
mentioned it to him.” He said “Is 
this how you take care of the wife 
of someone who is away fighting in 
Allah’s cause?” Such that he had 
wished he had not accepted Islam 
until that very time, and he thought 
that he must be one of the people 
of the Fire.” He said: “The 
Messenger of Allah ^ bowed his 
head for a long time, until Allah 
revealed to him: And perform the 
Salat , at the two ends of the day, 
and in some hours of the night. 
Verily, the good deeds remove the 
evil deeds. That is a reminder for 
the mindful.^ Abu Al-Yasar said: 


x* ^ 4)1 & t£U- - TWO - (V) 

U jS- 1 : j bk Jj jj U jy>- 1 

<ji je 1 ^ 4 * 

J\ c <>! ur'y L 

1 1 o 1 jr° l ^ I : lJ 15 jdJ I 

. o I 1 c^JI jj 

Ul c-Jli t Igjdlib J. iCm J l ^ 

Jlp : Jlii t a] dl Ji c 

( " * ^ * 0 > ' s o * s 

^idl :Jlii . dJJi 




. 1 jJls I~l>- I Vj * — J j JA-. -' j 

:IJ Jlli .5 dU> H ^1 

JUj aIa! cs? oiJLd!)) 

ill; VI jjlit jU £l J-i JU- <■ d 

: Jli .djllJl Jil ^ £l JU t Ull)l 
cs^jl ill 

&jj & ; .jL£rt 4 [ill] 

*l*^r &>X oi-di 4 yi F 05 


Liljjj t iijli • 4dj4ll. 

U : di t <u I 


[1] Hud 11:114. 



Chapters On The Tafslr Of Qur’an 


425 


“So I went to him and the 
Messenger of Allah g§ recited it 
for me, A Companion of his said: 
“O Messenger of Allah! Is this 
specific, or is it for the people in 
general?” He said: “Rather it is for 
the people in general.” (Hasan) 

[Abu ‘Elsa said:] This Hadlth, is 
Hasan Sahlh Gharib . Qais bin Rabf 
was graded weak by Wakf and 
others. Shank reported this Hadith, 
from ‘Udiman bin ‘Abdullah, and it 
is similar to the narration of Qais 
bin Rabf. 

[He said:] There are narrations on 
this topic from Abu Umamah, 
Wathilah bin Al-Asqa‘, Anas bin 
Malik. Abu Al-Yasar’s name is 
Ka‘b bin ‘Amr. 


jtjjiii jujidi 

.«S51p '$} : Jli 
I -La [ : y\ JIS] 

+ S’* ", 5 f I >0 > 0 - "• ^ “T / 

4 A 3 \ J~P Ji jU^P < jp viL iSjJJ 

. Ji 4j1jj 13_a 

Hj\ jj a^UI J IS ^'0>\ [ : Jli] 

jjft j^~Jl y>}j . 

« - > • > 

• 3 y £r Jr! 


1 J^P * > iJ 1 ^ ^U-J 1 j ^ ^ T t A ! ^ t ^ 1 ^5 ^y UJ 1 JJsP til 1 (j ^ a*j 1 j J 

t jjL^a j "lATT : ^ tjjUJl] ^ ^yolj SM j aIjIjj [YV^o:^ <■ ^Lw»] a«UI 

Comments: [mt : C 

Scholars differ over matters in these narrations. It should be observed that in 
each of these, the sin was confessed out of remorse; indicating that prayer and 
good deeds atone for some kinds of sins along with repentance. 


Chapter 12. Regarding Surah 
Yusuf 


*JJ~* — OT 

or a*>c}\) CjumJi 


In the Name of Allah, 
the Merciful, the Beneficent 



(1). 3116. Abu Hurairah narrated 
that the Messenger of Allah H§ 
said: “Indeed, the honorable, the 
son of the honorable, the son of 
the honorable, the son of the 
honorable: Yusuf bin Ya‘qub bin 


& i - rm - O) 




t<u-L- J\ jp t jjAp jj jfi 

43b! J yJJ Jli :Jli Iffy J\ j* 



Chapters On The Tafsir Of Qur’an 


426 




Ishaq bin Ibrahim.” He said: “And 
if I were to have remained in the 
prison as long as Yusuf, then the 
messenger came, I would have 
accepted.” Then he recited: When 
the messenger came to him, he 
said: “Return to your king and ask 
him: ‘What happened to the 
women who cut their hands? 

He said: “May Allah have mercy 
upon Lut, certainly he used to lean 
toward powerful support, since he 
said: “Would that I had strength to 
overpower you, or that I could 
betake myself to some powerful 
support.”^ So Allah did not send 
a Prophet after him except among 
a high ranking family ( Dhirwah ) 
among his people.” 

(Another chain) except that he said: 
“Allah did not send a Prophet after 
him except among a wealthy family 
(Tharwah) among his people.” 

Muhammad bin ‘Amr said: “Ath- 
Tharwah is riches and power. 
(Hasan) 

[Abu ‘Elsa said:] This is more 
correct than the narration of Al- 
Fadl bin Musa, (a narrator in the 
chain of no. 3116) and this Hadlth is 
Hasan . 


•y./ii Ji rofcJi oi 6? r-A' k 

if 3^1 if. if 

i jj Lo if ^^ I ^ cJJ jJ j )) : JU 

£&>» V) p dcJif J^i i p 

dt; £ ji 36 !sp)\ iCc 

ItJli [d*] 

(jo (j[ 1 ?jJ (_ 5 ^ ^ ® 

j\ aj5 (J J ■ Jl5 

Ui [A* : i ja] 

✓ ^ ^ & ^ ^ 0,^0 > ' 

. LJ au I 

_L_P j UjwL>- . I UjJL>- 


jj>o Jj*£- if X*J*lj* i^ I 

<L^*j Uo^ : Jli Aj I Sh h 

ift £jf ft V] lj ojbo ajj i 


o^iSsJ I : o I j : j jOs- if j J la 


. AxLdlj 


aj Ijj ^ y} Jli] 

^ ""t*' / -* » * ^ 1 1 

*0^*“ ' — ‘ J** jrJ I 


ijd Cr* ^ ^ ° ^ ‘ A>- y>- \j [ oiL^I] : ^ 

4 o l>- if i <L>t>w3j <wsj i j-* j aj ^ j iy> rrv / y : 1 j 

0V ‘ t0 ^ tWim/Yi^UJlj IWi (iwr W^V:^ 


Comments: 


The Prophet ^ said so to express and magnify the perseverance, 
steadfastness and consistency of Prophet Yusuf &£&, he refused to be released 
from the prison without an investigation of the incident, in order to make 


[1] Yusuf 12 : 50 . 

[2] Had 11 : 80 . 



Chapters On The Tafsir Of Qur’an 427 




clear that none would dare to speak a single word of suspicion about him. It 
is a true fact that only a person of great virtue can realise the righteousness 
and significance of others. 


Chapter 13. Regarding Surat 
Ar-Ra‘d 


<y*j [-4^ - (\v 

( \ t JlP yi! 


In the Name of Allah, 
the Merciful, the Beneficent 



(1). 3117. Ibn ‘Abbas said: “The 
Jews came to the Prophet gg and 
said: ‘O Abul-Qasim! Inform us 
about the thunder, what is it?’ He 
said: ‘An angel among the angels, 
who is responsible for the clouds. 
He has a piece of fire that he 
drives the clouds with wherever 
Allah wills.’ They said: ‘Then what 
is this noise that we hear?’ He said: 
‘It is him, striking the clouds when 
he drives them on, until it goes 
where it is ordered.’ They said: 
‘You have told the truth.’ They 
said: ‘Then inform us about what 
Isra’Il made unlawful for himself.’ 
He said: ‘He suffered from sciatica, 
and he could not find anything 
agreeable due to it (to consume) 
except for camel meat and its milk. 
So for that reason he made it 
unlawful.’ They said: ‘You have 
told the truth.’” (Hasan) 

[Abu ‘Elsa said:] This Hadltji is 
Hasan Sahih Ghanb . 


^ 4)i - ruv - O) 

4JU I ^ lJuP 

o # * * * s ' * 0 

if ft f ~ 

if 4 Jrfr if. if if 

- *» * + ' ' 

* * 

U f*}\ f if I^UJl d U 

: Jli Syn 

IgJ jti ^jA 4^0 

\jjt Ui MjJlii . «Ji)l 
: Jli 

: \J>\i xj\ If Jl f ji- Vf'j lil 

jji idJl :Jld * 

c f ni 

e ^ s' ' 

. Lfjjf : IjJli diJjij 

fi>~ Ijia [ : jj! did] 


• f 

• ja <\ * VT : ^ ^ ^LJI 

Comments: 

Other narrations inform that when Yaqub %?M suffered from the mentioned 
disease and it got prolonged, he vowed if Allah granted him healing from the 
disease he would then declare his favorite food and drink unlawful for 



Chapters On The Tafsir Of Qur’an 428 


jijJiii 


himself. His favorite food and drink was camels’ meat and milk. 


(2). 3118. Abu Hurairah narrated 
that the Prophet ^ commented 
on: “Some of them We make more 
excellent than others to eat.”^ He 
said: “The Daqal, the Persian, 1 ^ 
the sweet, the bitter/’ (Da^f) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Gharib. Zaid bin Abl 
Unaisah reported it from Al- 
Amash, similar to this. Saif bin 
Muhammad (a narrator in the 
chain) is the brother of ‘Ammar 
bin Muhammad. ‘Ammar is more 
reliable than he is, and he is the 
brother of the sister of Sufyan Ath- 
Thawri. 


- rnA - (y) 

JP ^>\ f.'jLLe-')! 1 ^p 

M ir 51 u* <J} 

:Jli [1] ^ jo* 

JU] 

t ^ »; * t 

J* ‘ U ~^ 1 Cf. 0, Jj -^0* 

„ J 1 S ^ J 0 *■<>'' x 

^J>xJ ^ ' 

> "*f '’l^ " £ ^ -S 1 a . tf ^ ? 

C 4jw* ' J J LkP I 


•& Aj j>u<> *1^ c 1A / W o I 

. ^yCP j "l ^ ^ T : ^jJaJ I eljj ^ Jj 


Comments: 

The plots of land are close to each other, all are irrigated with the same water 
but the quantity of the produce is different; the taste is different too, some 
are full of taste and some are less tasty and some are bitter. These differences 
and distinctions bear witness that only One All-Knowing and All-Wise has the 
control of the whole universal system and He is the One Who is running the 
universe under His Supervision. 


Chapter 14. Regarding Surah 
Ibrahim 


[ > 0 kas>ci\) 


In the Name of Allah, 
the Merciful, the Beneficent 

(1). 3119. Anas bin Malik said: 
“The Messenger of Allah ^ was 
brought a dish with unripe dates on 


0 P 


-~A 


:j cJ- jJ - rm - o) 

P <u > jj I LjJL>* 


[1] Ar-Ra ( d 13:4. 

^ Referring to different kinds of dates. 



Chapters On The Tafsir Of Qur’an 


429 




it. He said: The parable of a goodly 
word is that of a goodly tree, whose 
root is firmly fixed, and its 
branches (reach) to the sky.’ [1J 
And he said: ‘It is the date-palm.’ 
And the parable of an evil word is 
that of an evil tree uprooted from 
the surface of the earth, having no 
stability.^ He said: ‘It is the 
colocynth tree.” 3 * 5 (Sahih) 

He (Shu‘aib, one of the narrators) 
said: “I informed Abu Al-‘Aliyah of 
that. He said: ‘He told the truth 
and very well.”’ 


(2) . (Another chain) from Anas 
bin Malik with similar in meaning, 
but he did not narrate it in Marfu' 
form, and he did not mention the 
saying of Abu Al-‘Aliyah in it. And 
this is more correct than the 
narration of Hammad bin Salamah. 
More than one narrator reported 
similarly in Mawquf form. (Sahih) 
We do not know of anyone who 
narrated it in Marfu ‘ form other 
than Hammad bin Salamah. 
Ma‘mar, Hammad bin Zaid, and 
others reported it, and they did not 
narrate it in Marfu ‘ form. 

(3) . (Another chain) from Anas 
bin Malik similar to the narration 

of ‘Abdullah Abu Bakr bin Shu‘aib 
bin Al-Habhab, and he did not 

narrate it in Marfu ‘ form. (Sahih) 


4^ if if if 

aIIp j 4&I J jZ>j I : Jli 

> ^ * 

0= juj : Jlii 

JS 'Jd jfy * *UJUl y 

: jvi [YO.U] oil, ^ 

~ * 

4.J& b* $ £ <iy bt cid 

y» : JU . [ T ~V ] 

:JUi .£}u5l rf iui : Jli 

a t ^ * s 


^ Jr Jt l&U - (T) 

J tr'l If ‘4 If J 

^5 Jo ^Jj 1 pJj oLjcoj oj>tj 
s LL>- 1 IJl& j . 

. U* Ji* j** c5jjj 

. ^ LoJ>- 'jf- 4 JUj I 1 N J 

yj jfJ if 


oJLP — (V) 

(. I Jjj ^ bjA>- 

j£j ^ I 4A)|J^P Jj>- y>T~i U> yj 1 /jP 

. JJ j if. oJ 

^UjJI *£>- j>- \j 


^ Ibrahim 14:25. 
121 /Z>ra/«m 14:26. 



Chapters On The Tafsir Of Qur’an 430 


jQjfti ^ii 


aasIjj Y - o Y / Y : ^JLw<> ^UxJlj WtK:^ 4jL>- ^1 <i«w3 j t 4 j <uJL- 

. jAj ^ IJjfcj L^U I oX— u u-3^9 I J 

Comments: 

A good word (the word of Tawhid) is such an utterance, it has its roots 
planted profoundly in human nature and intellect; also it is the most valuable 
and most important thing to Allah. So it gets nourishment and power from 
inside human nature as well as the thriving nourishment from Allah Almighty; 
due to which it remains ever-fresh and glowing in the heart, its blessings are 
perpetual and everlasting. Contrary to the aforementioned, the evil word 
(word of polytheism) has no ground, neither in the intellect and nature nor in 
the religion revealed by Allah Almighty. If strong men of strong Faith exist to 
uproot it, they will uproot it very easily, otherwise it grows everywhere like 
wild harmful shrubs. 


(4). 3120. Al-Bara’ narrated that 
regarding Allah’s saying: Allah will 
keep firm those who believe, with 
the word that stands firm in this 
world and in the Hereafter.^ The 
Prophet said: “(The is about the 
word) In the grave, when it is said 
to him: ‘Who is your Lord? What is 
your religion? And who is your 
Prophet?”’ {Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. 


- nr* - (1) 

. ^ * t' . "T 'i 0 ' 

. Uj x>- : o I Cj x>- . o yCs* 


X*— o. 


. (J li t J U jA ^ 


<_j? ill j'jP' a* 

c0\ jjiii i ip: yyj\ iif : yjt 
: Jli [TV] QjII ip-t 4 

dLi Uj ilij ‘Ja :iJ JJ lil J? 


Ula jS Jli] 


■c?* 

: C c ^ *L>- U t ^ j I <• 

. V t o : ^ I b ^ I ^ j <0 ^ r AV \ ^ t pJL» 


Comments: 

‘The word standing firm’ means the word of Tauhid, i.e., La ilaha illallah , its 
roots are profoundly firm in the heavens and in the earth, in nature and in the 
universe, fruitful and beneficial. Because of its blessing, a person remains firm 
on the straight path in this world, and he will correctly answer the questions 
asked in the grave. 


[1] Ibrahim 14:27. 



Chapters On The Tafsir Of Qur’an 431 


jljJill 


(5). 3121. Masruq said: “ ‘Aishah 
recited this Ayah: The Day when 
the earth will be changed to 
another earth. fl] She said: ‘O 
Messenger of Allah! Where will the 
people be?’ He said: ‘Upon the 
Sirat’” (Sahih) 

[Abu ‘Elsa said:] This Hadith. is 
Hasan Sahih. It has been reported 
through other routes from ‘Aishah. 


J\ i;\ - n y\ - (*) 

cA <y. 

oJla cJu :JU 

[tA] Jf J»jVi JjJ : ajN I 


^^lji !4)i 3 Ij *. oJii 


{< L \j ^g] I p» : Jli 

. 1 Jla [ : JIS] 

■ 5^-j^i IJLa jli- cijj 




•gLP“ 


. 4j ^jA Y V<U i^LJjJI 


Chapter 15. Regarding Swraf 
Al-Hijr 


Cr?J 

( ^ 1 I ) 


/« r/ie Name of Allah, 
the Mereiful } the Beneficent 

(1). 3122. Ibn ‘Abbas said: “There 
was a woman who performed Salat 
behind the Messenger of Allah sjg 
who was the most beautiful among 
the people. Some of the people 
would go forward to the first line so 
as not to see her. Others would go 
back to the last line so when he 
would bow, he could look at her 
from under his armpit. So Allah 
revealed: Indeed We know those 
who try to come forward among you, 
and We know those who try to go 
backJ 2 J (Da ‘if) 





i£U- :t£ - rm - o) 

cA if. 3S** 

' " " f 

^15 :Jli Jp kp\jy^\ 

* " " " " 

||| 4)1 twdL>- l\y>\ 

^s>~ ^Ju£j j 

cJjNl v— is^aJl ^3 


liU t 1 ^ O ^ \ .si*) 

: Ixj 4)1 1 <ulad ^->4 

tl 4 fi JkA^ ^ 


^ Ibrahim 14:48. 

[2J Al-Hijr 15:24. The common interpretation of it is: “Indeed We know the first generations 
of you and We know those who will come afterwards.” while both interpretations are 
reported and approved of by At-Tabarl, and Shikh Al-Albani graded this Hadith Sahih. 



Chapters On The Tafslr Of Qur’an 


432 


(jijil jmijl 


[Abu ‘Elsa said:] Ja‘far bin 
Sulaiman reported this Hadtth. from 
‘Amr bin Malik, from Abu Al- 
Jawza’ similarly. But he did not 
mention “from Ibn ‘Abbas” in it. It 
is more likely that this is more 
correct than the narration of Nuh 
(no. 3122). 


.[YU 

ir 1 . lijjj ['if*)* $ Jtf] 

u* Jc? <J} ‘u* 

^jA <l)t a!J:I IJlaj . ^.Lp 


• c? v**»- 

< — ^ L« AV > : Q t ^ \ A /Y : LjJI j>-\j [i*jL***s? 

tjL>- Jyl 4 >*j Aj ( ^y» ^ ^ ^ C 4-^29 (> yp (i 4./?ll 

JilU JJ jy^j * A&\ JJ ror/Ti^UJlj U<W jAj 

I 4J jS oJ^-j 4^-1 c)L*>- Aflj J (YTt / ^ \ ^jUJl JCJ> ^ J&}\ 

iduaU-l 0 jJLp jji Jill* j 4 ^p ^y ^jlc- os' J U J " uyu J fr t _ 5 k>o " 

QyJli " 4jfi>y4>t* 

Comments: 

The aim of this Verse is to explain the limitless and all-encompassing 
knowledge of Allah. He, Almighty knows all the past and He is well 
acquainted about the matters of the future. 

(2). 3123. Ibn 'Umar narrated that 
the Prophet said: “There are 
seven gates of Jahannam : Among 
them a gate for whoever carries a 
sword against my Ummah.” Or he 
said: “Against the Ummah of 
Muhammad.” (Da% f) 

[Abu 'Elsa said:] This Hadlth is 
Gharib , we do not know of it 
except as a narration of Malik bin 
Mighwal. 


& & - rur - (y) 

t cJ lIJJL* JjP y *JZ> Jy l)L^P 

: JU j|| **JI y 'J*s- J>\ y tj£>- ji- 

Ij : c- j \y I 

<1*1 : Jli jl 

.«j&J 


^ vo* ^ y) JVi] 

• 4^ <lr? 

: 1 d Uj 4j iy. o ^ £ / Y : .x*^- 1 4?-y- 1 j [»—<?.»../? U^|] . 

*' y) if '^’T* 

Comments: 

This Verse pinpoints the destructive matters that destroy a person and force 
him to enter Hell, they are basically seven. One of these basic and principle 
destructive things is illegal killing. 



Chapters On The Tafsir Of Qur’an 


433 


jljjll JtmJii 


(3). 3124. Abu Hurairah narrated 
that the Messenger of Allah j§| 
said: “Al-Hamdulillah is Umm Al- 
Qur’an and Umm Al-Kitab and the 
seven oft-repeated.” ( Sahih ) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Sahih. 


:jhJ- ^ - rm - or) 

‘v-ij J if ^ *Jf y> && 

* * ' ' - « 

JU : J li iff J\ I/- f- 

^1 hJi hIiI J jhj 


* ' * , ' 


. £«Ulj (w 1 I 

2*- I JA [ ! J13] 


Comments: 


VJL- ijLjT :aJj 5 <^L t I l j j>fcj I 4^ l ^ 

. <u twJi ^1 JI~Lp ^ .U>v« Jw>- ^ £V*£ 


: ©>* 

: ^ 1 4^4^' 


Al-Hamdulillah is Surat Al-Fdtihah , it is also called [/mm Al- Qur'an (Mother 
of the Qur’an) and [/mm Al-Kitab (Mother of the Book), because it is the 
beginning and preface of the Qur’an, this is the one written in the beginning 
of the Qur’an, the recitation in the prayer also begins with it, it consists of all 
the subjects of the Qur’an. It has seven Verses that are read repeatedly in 
each Rak’ah. Umm means root and foundation, as the stone of date fruit is 
called ‘the mother of date palm tree’; and the whole tree grows from it. 


(4). 3125. Ubayy bin Ka‘b 
narrated that the Messenger of 
Allah m said: “Allah has not 
revealed the likes of Umm Al-Kitab 
in the Tawrah, nor the Injil. It is 
the seven oft-repeated, and (Allah 
said) ‘It is divided between Myself 
and My slave, and My slave shall 
have what he asks for.’” {Sahih) 
(Another chain) from Abu 
Hurairah that “The Prophet ££ 
came out to Ubayy while he was 
performing Salat ” and he 
mentioned similar in meaning.^ 
[Abu ‘Elsa said:] The narration of 
‘Abdul-‘AzIz bin Muhammad 
(no. 2875) is longer and more 
complete. This is more correct than 
the narration of ‘Abdul-Hamld bin 


& - n Yo - (1) 

* f \ *. *: ( | | ' .a®''-* 

A J> A <■ AA 

A A A IA A 

U * : <u I J j J li : J li <—*£ I 

f' A? Aj\ 

XajJLaa ^Aj t ol>Jl 

t . > > > A. ^ ,l,oA ^ 

jlp Uj jl>- 

If ^ If if. o*’ 

iS; 1 ^ sit <Sc^' “Siy" 

. ^SUi ^L^aj 

J15] 


It preceded under no. 2875. 


Chapters On The Tafslr Of Qur’an 434 


(jljjiiH jmmju 


Ja‘far (no.3125). This is how it was & „ t - t * a, \ ? \ * „ , 

reported by others, “from Al-‘Ala’ r j A 

bin ‘Abdur-Rahman.’’ ^33 li£i, ^ .wjl 

*» -- 

^ a* ^r'3 

d J jjU M 0 ; <. \T^ /Y l 

aj d»j/- jj <jp jlyiJlj o r° *J^“J JP <ul 

.YAVo^oE, 

Comments: 

The explanation of this narration preceded, see no. 2875. 


(5). 3126. Anas bin Malik 
narrated that regarding Allah’s 
saying: We shall certainly call all of 
them to account. For all that they 
used to do.^ The Prophet said: 
“About saying La Ilaha illallah .” 
(DaHJ) 

[Abu ‘Elsa said:] This Hadith is 
Gharib, we only know of it as a 
narration of Laith bin Abl Sulaim. 
‘Abdullah bin Idris reported it from 
Laith bin Abl Sulaim, from Bishr 
from Anas bin Malik similarly, but 
he did not narrate it in Marfu * 
form. 


oJuP 1 — T ^ Y *\ — (0) 

( ^ r P [jLIJLi Jl 

Cf. ct*-*' j* c A A y. 

:sJ 5 » J it ^ 

: Jli [Vf\AY] & o ^ 

. «4ul il) ^ 

<*l*j x>- JIS] 

. p-Ll ^ 1 lLvJ A$^*j ILI 

t 9 .'•ox,, 

^ Cji V ^ 5 J* u~iA Jt A A* 6 'jj 

oj^ ^iiJU 

- ^ 

& Aj p-L* s^-J CUj.A>- "jA 1*0 A*Q <■ oil**]] : 

tLajl oX^ij ^0 jX !aJL>J1 Jb I Xs- y >- 1 0^1 aJ j I {ji 

. <0LL» cjji 

Comments: 

A person will be held accountable, on the Day of Resurrection for all his 
deeds; particularly, he will be questioned about the statement of Tauhid. 

( 6 ). 3127. Abu Sa‘eed Al-Khudrl y JuAi l&U - r\YV - ( 1 ) 
narrated that the Messenger of .. f ,, ^ 5 , < 

Allah ^ said: “Beware of the s*' ^ ^ ^ 

believer’s intuition, for indeed he 1 0 S J> ^ ^ 

sees with Allah’s Light.” Then he 


111 Al-Hijr 15:92,93. 


Chapters On The Tafsir Of Qur’an 


435 




recited: Surely in this are signs for 
those who seeJ 1 ^ ( Da‘if) 

[Aba ‘Elsa said:] This Hadlth is 
Gharib we do not know of it except 
through this route. It has been 
related that some of the people of 
knowledge said the interpretation 
of this Ayah: ‘Surely in this are 
signs for those who see.’^ is: “For 
the intuitive.” 


Jli : Jli l/' 

I i YJ& 4ii I J 

j Si>» : V) p m 

.[Vo] 

Uj! du i j*} Jk] 

c5jj ^ j . o-JJl ^ ^1 ^ 

6 ^ : aAM |JLJl jJil 

. : JU <. j 


iJaPj t4j L _ r J Ji J ^ U ^ / £ ! 1 \ 

t»Lik ^-* *3 c ^ ^ YV / £ . (_£J>p 1 4j3^_as^> jlaI 


Comments: 




Allah Almighty bestows wisdom, understanding and profound comprehension 
upon a correct and perfect believer, because of it he is able to reach the 
bottom of the matter and its reality; cheating and deceiving such a believer is 
not an easy job. 


Chapter 16. Regarding Surat 
An-Nahl 


In the Name of Allah, 
the Merciful, the Beneficent 


\jy* <j*j [ - — O't 

( \ V 4i>*Jl) J^hbJ I 




(1). 3128. ‘Abdullah bin ‘Umar 
narrated: “I heard ‘Umar bin Al- 
Khattab saying: ‘The Messenger of 
Allah said: “Four before Zuhr, 
after the zenith, are reckoned with 
their like from Salat As-Sahr 
The Messenger of Allah 3§§ said: 
“There is nothing but that it 


✓ ^ ^ ® 1 1 •* ✓ ^ C* \ 

ytS* .(Jl3 C 4i)l * 

* 5^1 J J^ • J y 

JljJ^ 

> " ^ 

4iil J^*-**^ (Jli . ® I 


[1] Al-Hijr 15:75. 

{2] Al-Hijr 15:75. 

^ Meaning the reward is like that of the two Sutian and obligatory Rak‘ah of Fajr. See 
Tuhfat Al-Ahwadhi . 



Chapters On The Tafiir Of Qur’an 


436 


> , • ^ ' 

JMM uu 


glorifies Allah at that hour.” Then 
he recited the Ayah : Their shadows 
shift from right to left, prostrating 
to Allah while they are humble.^ 1 

[Abu ‘Elsa said:] This Hadith is 
Gharib , we do not know of it 
except as a narration of ‘All bin 
‘Asim. 

Vo : o <. Y oT / \ i 

Comments: 


owlt ^ /ilk : Vj jU «1 pLUI 

aA/I [ 1 A] ^ ^ 

.i«fc 

Jji lift 

oi 


Jii] 
>* 


i 4-> & [:„ 

o! 

* «L-J] : 

‘ * ISCJ I t 


4j>- y^\ j [ij 


When the sun passes its zenith, everything glorifies Allah and prostrates in its 
own way, according to its ability; therefore offering prayer at such time is a 
sign of unanimity and likeness with everything. It is very effective and a source 
of reward and virtuousness like the prayer at midnight. 


(2). 3129. Ubayy bin Ka‘b said: 
“On the Day of Uhud, sixty-four of 
the Ansar were killed, and six from 
the Muhajirin , one of whom was 
Hamzah, and they mutilated them, 
so the Ansar said: ‘If, (in the 
future) we are able to kill them on 
a day like this, we would mutilate 
from among them as twice as they 
(mutilate from among us).”’ He 
said: “So on the day of the 
Conquest of Makkah, Allah 
revealed: And if you punish them, 
then punish them with the like of 
that with which you were afflicted. 
But if you have patience with them, 
then it is better for those who are 
patient. 12 ^ So a man said: ‘There 
shall be no Quraish after today.’ 
But the Messenger of Allah gg 
said: ‘Leave the people, except for 


jiU y\ t&U - rm - (y) 

if if. if' 

• ' tft, ' *'> 0 

if if Qjr' if < "i?f if, 

:Jli ,aUJ! J\ 

+ - *• x 

jUuSlI {j* \ Ju>-I 0 15 l3) : Jli 

. J V I O-J \jZ3 4 (i Sj^>- ^-£^4 

. ^ ili JL i2>; y 

iil <. ^ jlS' llij : JU 

U JXa-j 

[ ^ Y 1] ^ (Qy udj 

3^ . JjJ 3k^ 

, <ul 

I jii [: y) JlS] 


lll y4/i-JVaW 16:48. 
[2 U*-Afo/i/ 16:126. 



Chapters On The Tafsir Of Qur’an 437 


* . . _ ; 


four.”’ (Hasan) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Gharib as a narration of 
Ubayy bin Ka‘b. 

^ ^ if 

. X fy ; \^ c \o : ^ t l)L>- o^>w?j 

Comments: 

Stmtf An-Nahl was revealed in Makkah, but the last three Verses were 
revealed in Al-Madinah. At the conquest of Makkah, the Prophet |g told 
Abu Hurairah: “make the announcement among the Ansar , whoever you see 
in your way finish him.” A man then said none from the Quraish would 
remain alive after this day. [Al-Kawakib Ad-Darari: vol. 4, p. 178, footnote no: 
2.]. The Prophet issued a general ordinance to kill four persons wherever 
they were found; and those four were: Ikrimah bin Abu Jahl, ‘Abdullah bin 
Khatal, Qais bin Sababah and ‘Abdullah bin Sa‘d bin Abu As-Sarh. 




if' a? 


Chapter 17. Regarding Surah 
Banu Israel 


In the Name of Allah, 
the Merciful, the Beneficent 

(1). 3130. Abu Hurairah narrated 
that the Prophet ^ said: “When I 
was taken on the Night of Isrd ' I 
met MQsa.” He described him 
saying: “He was a man who was” 
and I think he said: “A thin man, 
whose hair was as if he was a man 
from Shanu’ah.” He said: “I met 
‘Elsa” he described him saying: “Of 
average build, with a red face, as if 
he had just come out of the 
Dimas ' ’ meaning the bath-house. 
“And I saw Ibrahim” he said: “I 
am the one among his offspring 
that most resembles him” and he 
said: “I was brought two vessels, 
one of them containing milk and 


— (W 

O A l^]\) 



jl t&U - nr* - o) 

if& iSj Jj>- : • 0 

i_$i} if {f. esLrr*"' ’ 

ixrT )] *3l§ 

4 — 41*13 i Jli — 

: Jli 

:J15 ^ (( 0 p. 

:JlS _ : J15 — 

ojJj <uJ:l 1)1 : Jli jj® 




Chapters On The Tafsir Of Qur’an 438 


the other containing wine. I was 
told: Take whichever one of them 
you wish’. So I took the milk to 
drink from it. It was said to me: 
‘You were guided to the Fitrah ’ or: 
‘You chose the Fitrah , if you had 
taken the wine, your Ummah would 
have strayed.’” (Sahih) 

[Abu ‘Eisa said:] This Hadlth, is 
Hasan Sahih. 


i * ♦ _ i 

tjl jAll ji in ih 

i (O I o.L>- U t 
*3lj] La I t a I Q, . . / > I j I t e^JaAJJ 

. M I I I 

i ^j| JIS] 


^ *t^L«j ail J ji i_j >L ( <u!p 

{y IIA.q o*!A*p YtYV:^ t ^ L^L* I /^a O-L^j I i[ > ' L=SLJ I 

• ‘S jljjJI-AJ- 

Comments: 

The actual purpose was to make the Prophet m drink milk, which is 
according to human nature and plays a great role in human growth, and the 
second real aim was to protect against intoxicants because it is against human 
nature, it disturbs and disrupts human sense and intellect. This Hadlth also 
proves that the Prophet’s deeds are good for his followers; had the Prophet 
drunk wine it would also affect the deeds of his people. 


(2). 3131. Anas narrated that Al- 
Buraq was brought to Prophet jg 
on the Night of Isra ’, saddled and 
reined, but he shied from him. So 
Jibra’Il said to him: “Is it from 
Muhammad that you do this? By 
your Lord! There is no one more 
honorable to your Lord than him.” 
He said: “Then he started sweating 
profusely.” (Da^J) 

[Abu ‘Elsa said:] This Hadlth. is 
Hasan Ghatib, we do not know of 
it except as a narration of ‘Abdur- 
Razzaq. 


jUJd i&U - nn - (y) 

Cs>) M If If 

- " " m» 

t Uj>JU 4 j 1 c3 \ 

I : aJ <J Ui t aJLp li 

auI c _ 5 1p tillS’j Ui i IJla JJLi7 

. li^p j U : JU . a1* 

^ f : ^ JU] 

^ ^ Nl ^ Ntj] 


aj ^ t /r : I 




.(!)*!:( OL^[l) jL>- ^1 



Chapters On The Tafsir Of Qur’an 


439 


jljill J. 


3132. Ibn Buraidah narrated from 
his father that the Messenger of 
Allah m said: “When we reached 
Bait Al-Maqdis, Jibra’Il pointed 
with his finger causing a crack in 
the rock, and he tied Al-Buraq to 
it.” (Hasan) 

[Abu ‘Elsa said:] This Hadith is 
[Hasan] Gharib. 


Cf. 


& 


nrr 


w a J ^ 

Jli :Jli o! iijjy 

cJI Jl UJ» :$g 4 l J^/, 

Aj ^^5x3 (Jli 

. i JJ l Aj Jui j I 


IJLi [: 


y. 


it Jii] 


(jL>- Aj aJL<»J 




• (> — ^ 

^ r 1 • /Y : ^UJl >lj 

aasIjj p.S'bGij i V ; (oL^j*- s y 1) 


(3). 3133. Jabir bin ‘Abdullah 
narrated that the Messenger of 
Allah said: “When the Quraish 
belied me, I stood in the Hijr, and 
Allah displayed Bait Al-Maqdis to 
me, so I informed them of its 
features as I was looking at it.” 
(Sahih) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan Sahih. There is something 
on this topic from Malik bin 
Sa‘sa‘ah, Abu Sa‘eed, Ibn ‘Abbas, 
Abu Dharr and Ibn Mas‘ud. 


IjjJl?- : aIj^s G.a>- 


nrr - (r) 

if if if 

" i f ^ ^ x--' 

AJjl (J^xj d)t tAJill -l*P 

^ •’ Ji* M 


> e t * 


if 

CJailag (. O-o ^ AUl 

. KaIJI Ulj ajUT ^ 

( j -1 j>- l J l& [ : J 15] 

AjWXW? ^ilJU I— jG t 

■ jllj ji ^llp (jjlj 


jA jSz L> toLw^l <. ^»JLwo a^-^>-Ij caJLp ia : 

jp ^Ul ^ 9 j ■& aj ^ I > V AA*\ : ^ <. \j a«3 j^p \ V * : ^ 

y\j $j^\j r<n_rw yis^ji jsv* j J4J1] [rm:Ai> jL,] 

T t ^ ^ t ^ jUGl] ji ^ lj [f N V t : ^ L] ^Lp [^-uGl OjjI-* aJj ^U- ^1 


Comments: 


.[>vr : 


When the Prophet |jj mentioned his visit to the Bait Al-Maqdis in Jerusalem 
during the night ascension, the disbelievers then asked him some questions 
about the Bait Al-Maqdis in Jerusalem. Because some people from among 
the Quraish had visited it; the Prophet did not give much importance to these 
things, and he did not remember them, but Allah brought the Bait Al-Maqdis 
before the Prophet. He began to answer the questions looking at it. Now they 



Chapters On The Tafsir Of Qur’an 440 


- I' j 

jk tuOl 


were left with no choice to belie the fact, but despite that, they did not believe 
in the Prophet $§§. 


(4), 3134. Ibn ‘Abbas commented 
on Allah, the Most High, saying: 
And We made not the vision which 
we showed you but a trial for 
mankind.* 1 11 He said: “It is the 
vision he saw with his eyes, on the 
night the Prophet was taken on 
the journey to Bait Al-Maqdis. And 
the accursed tree in the Qur’an.* 2 ^ 
He said: “It is the Zaqqum tree.” 
(Sahih) 

This Hadith is Hasan Sahih . 

^ o ^jA V AAA : ^ t ^1 >Ij 


Ji $ &j£. - rsrt - (t) 

x^ a ox x a e x a x * s* S* x 

t jS sP t jUO J JOS' J^P qVJu* Uj 

; ilji J ^ts. ^1 J£- 

- X XX 

:Jl» [1*] ioM \ &s$ x$ £>> 

Jl ii iS r-“' ^=t Cjf 

/ £ ✓»>»/ _ xx y*/** ss/ \ « , . 

• (*y 3^ * ^ • J ^ [^ * ] 

■v* „ ^ ^ X ^ x j • 1 

. *> .O ' JLft 

cjUz)Sfl 


. 4j <C~^P 

Comments: 

The word ‘Ru’ytf is used both for the observation of the eye and the vision in 
the dream. Ibn Abbas indicated by using the phrase ‘the observation of eye’ 
that the incident of Isra and MVraj is not the vision of dream but in fact it is 
the observation of eye. 


(5). Abu Hurairah narrated 
regarding Allah, Most High, saying: 
“And recite the Qur’an in the early 
dawn. Verily the recitation of the 
Qur’an in the early dawn is ever 
witnessed.”* 31 The Prophet 
said: “It is witnessed by the angels 
of the night and the angels of the 
day.” (Sahih) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan Sahih . ‘All bin Mus-hir 
reported similarly from Al-A‘mash, 
from Abu Salih, from Abu 
Hurairah and Abu Sa‘eed from the 
Prophet 


itiM jl - nr* - (0) 

if l/) xom ji\ 

if l?) °u* c Lr^^' 

j m ^ & 

[ V A] b\*y o) 

^jJUl AS\J^Ax 

■ *J $1 

IJL» [ JU] 

<. u LLs-'i\ jc- oljjj . 

L?Jj °ji if yrf' ’if if} If 


[1] Al-Isrd’ 17:60. 

121 Al-Isru ’ 17:60. 
131 Al-Isra- 17:78. 



Chapters On The Tafsir Of Qur’an 


441 


jijJill j+ 1 ii ali 


That was narrated to us by ‘All bin )/i; « , 

Hujr (who said): “ ‘All bin Mus-hir ' f 

narrated to us, from Al-A‘mash” yj, \£jJ. ; Jj. ’J, jjji 
and he mentioned similarly. ' ^ 

"IV * : t j^s-aJl o cj j v_^L t o*>LaH t ^1 a>- j>-Ij [ yw? ] : 




b* 1 


^jji ^ijj rn / m^ujij uv^: c 

! J Uj 4 j ^ A ^ty*~ if. ^ ( 0 £ t 0 V* /V ! jtS ^>1) 6 jfj <S I aiP I 


Comments: 


OJ jP V «J jP 


The recitation in the morning prayer is long as well as audible; Mash-hud 
means that in the morning prayer both the Imam and the people standing 
behind are more attentive and the angels also attend this prayer because the 
duties of the angels change in the morning, the angels of the day takeover, 
and the angels of the night leave, so the angels of both shifts are present 
together. 


(6). 3136. Abu Hurairah narrated 
that regarding the saying of Allah, 
Most High: “The Day when We 
shall call together all human beings 
with their (respective) ImanT ,[1] 
the Prophet #§ said: “One of you 
will be called to be given his record 
in his right hand, he will be grown 
in his body to sixty forearm-lengths, 
his face will be whitened, and a 
crown of sparkling pearls will be 
placed upon his head. So he will go 
to his companions, who can see 
him from afar, and they will say: ‘O 
Allah! Bring this one to us, and let 
us be blessed by him/ Until he 
reaches them, and says to them: 
‘Receive the good news! For each 
man among you shall be the likes 
of this/” [He jg said:] “As for the 
disbeliever, then his face shall be 
blackened, he will be grown in his 
body to sixty forearm-lengths in the 
image of Adam, he will be given a 


^ 4 ii jlp £ 1^ - nrn - (n) 

if) if l/' 

'0 -J& ilji J, M iL 1 f ‘sf 

<J\j [\M] (j-'bl ^P-Li 

f'. & , y , s ' 0 * 

AJ J-o Jj i Awi-o ^ LS 

->> © " * , \* \'* ' £ 0 

tlplji Oj^f <Ji 

tVtfe }}}) JA gAj A^\ J JiAjj 

t Jl*j ^jA t Aj L>s-^ I J^lia L3 

bJ i iXgj bij I ^_$-Ll I : OjJ 

J yC& t^4 41 '-bft 

l2b» [:JU] «ll; jL 

4^1>- ^3 aJ Ju/j lA^>-j 
C U- L l 0^ y^P l< Ip Ip Iji 

AU Li ^ Aj I 6 I 


[11 >l/-/sra^ 17:71. 



Chapters On The Tafsir Of Qur’an 


442 


f • • _ £ 

viiijji 


crown, and his companions will see 
him and say: 'We seek refuge in 
Allah from the evil of this one. O 
Allah! Do not bring this one to 
us.’” He said: "So when he reaches 
them, they say: ‘O Allah! Take him 
away’ so they will be told: 'May 
Allah cast you away! Indeed for 
each man among you is the likes of 
this.”’ {Hasan) 

[Abu 'Elsa said:] This Hadlth is 
Hasan Gharib. As-Suddi’s (a 
narrator in the chain) name is 
Isma'il bin 'Abdur-Rahman. 


:JU . ll* li;t : i dli 

.«lli JL OU 

[• Jli] 

’J, JjpUJ-I Zz,\ ,d-i> 

■cf'J' 


Js. UT iY£Y /Y YOAA:^ 

Comments: 


4j [ 


. 4-43 I JJ 


It has been related from ‘Abdullah bin Abbas, in this Verse ' Imam ’ means the 
book of deeds. Every person will be treated according to his good and bad 
deeds. 


(7). 3137. Abu Hurairah narrated 
regarding Allah’s saying: "It may be 
that your Lord will raise you to a 
praised station”^ that the 
Messenger of Allah g| was asked 
about it and he said: “It is the 
intercession.” (Sahih) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan . Dawud Az-Za'afirl (a 
narrator in the chain) is Dawud Al- 
Awdi bin Yazid bin 'Abdullah, and 
he is the paternal uncle of 'Abdullah 
bin Idris. 


y\ i&U- - nrv - (v) 

* 

if ^.jd «>! if 

^ 2 §| 5 * 1 ' *'j(f u?) If 

LUl* liilj AiiLLst-j (Ji : 4J3S 
. w^UjLjl : Jli t j t[V^] 

• J15] 



. dr? 5^ 4~^ j*-£ j>j t5ul4lp 


. o jtS -La I cujJl?xJL!j <j ^Sj I II / Y : -Uj>- I 4^ Ij 


Comments: 

Maqam Mahmud (Station of praise and glory) means the great intercession by 
the Prophet because of this, the reckoning of all humanity will begin, and 
this intercession will exclusively belong to the Prophet jgg. 


[1] 17:79. 



Chapters On The Tafslr Of Qur’an 443 


jijJin jmJu 


(8). 3138. Ibn Mas‘ud said: “The 
Messenger of Allah entered 
Makkah during the year of the 
Conquest, and there were three 
hundred and sixty Nusb [1] around 
the Ka‘bah. So the Prophet ^ 
started hitting them with a stick he 
had in his hand” - or perhaps he 
said: “With a piece of wood, and 
he was saying: The truth has come 
and falsehood has vanished. Surely 
falsehood is ever bound to 
vanish.^ The truth has come and 
falsehood can neither originate 
anything nor resurrect 
(anything).” [3] ( Sahih ) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan Sahih , and there is 
something about this from Ibn 
‘Umar. 


J\ j,\ i£U- - nr a - (a) 

if <J) 0^ O* 

if) if If 

4jI J jLj JjJS : Jli 

C l. Offj 3f~ J 

^ JJ ^ Wj 4 ^' 

g . 1 -J l ^ ^ajj l $ jaj J li 

Jj J^>Jl [AU ol^ ui 

. [ i ^ : Iwi] Uj JiLJl 

l-Lft [ . ^jp**** £> jj! Jl)] 

" " *1 " • " * ^ 


WA \ 4 I J y*- f j* V I aJ I jl j L o 1$>J I t jjLo a^ 1 j t aJp ^ 

aJ ^ i-^Ul ^ j & aj ^ OLL, ivy* y x+m f 

iio y/\y: J! S}\ J J\^\j W*Y:^ cjU ^1] ^p 


(9). 3139. Ibn ‘Abbas said: “The 
Prophet jyg was in Makkah, then 
Hijrah was ordered, so the 
following was revealed to him: Say: 
‘My Lord! Let my entry be good 
and (likewise) let my exit be good. 
And grant me from You a helping 
authority.” ,[4] (Da^J) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. 


£1 ^ ^ “ nr ^ “ (*> 
if if, J^li if ffr >■ 

m 4^' : Jli ^ ^ ‘J 

>S\ 0 " s o ^ -'S 

Jaj ^ : 4 - 1 p JJ *• 5 L I j*-> t 

- * * T Y - * <r ’> r ^ 

^ 

. [A * ] UllaL*/ tJijJ if j 

if**^ I JLa J15] 


l 1] Altars for sacrifice to idols. 

[2] Al-Isra’ 17:81. 

[3] Saba * 34:49. 

[4] 17:80. 



Chapters On The Tafair Of Qur’an 444 




& Aj ^ if ^ 1^ : A>-^>-lj . ^Jj>u 

. pJjb Q^kJ* 

Comments: 

When the circumstances in Makkah became extremely critical and the 
emigration of the Prophet $jj§ from Makkah was essential; as a Messenger of 
Allah never emigrates without Allah’s permission, the Prophet jjg was taught 
this supplication as a signal that the time for emigration was near; the 
supplication also had the good news that the place for emigration had already 
been chosen before his setting out for emigration. 


(10). 3140. Ibn ‘Abbas said: “The 
Quraish said to the Jews: ‘Give us 
something that we can ask this man 
about.’ So he said: ‘Ask him about 
the Ruh So they asked him about 
the Ruh. So Allah Most High, 
revealed: They ask you concerning 
the Ruh. Say: The Ruh is one of 
the things, the knowledge of which 
is only with my Lord. And of 
knowledge, you have been given 
only a little. 111 They replied: ‘We 
have been given immense 
knowledge, we were given the 
Tawrah, and whoever has been 
given the Tawrah, then he has 
indeed been given a wealth of 
knowledge.’ So the following was 
revealed: Say: ‘If the sea were ink 
for the Words of my Lord, surely 
the sea would be exhausted (before 
the Words of my Lord would be 
finished.)”’ 121 (Sahih) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Sahih Gharib from this route. 


&Jb- - ru* - 0 0 

J j '■> j* if} if if- 

o^^f a?' if If <-^4 L?) 

Jo y ^ ^ ^ ^ y J ^ ^ ^ ^ o > q ** y 

AlP (J Lo Id 

0 : Jlii . 

! All! (Jjjlj (. 

j; j~if s * (f ^ 

iLjjf : I jJU [Ao] 44-i V) Si J*) 

‘*'^1 ^4 ^ 

06 j) : c— l_piS c \j~jS iff ' -A®* 

4 J\ i’)if ix± 45 >j& 

. [ ^ • \ \ 1] AjN 1 

II* [ : JIS] 

.^1 ili j* 4 -> 


jp JLjJIj Yoo/>;ju^ j 

xp aJj Aiiljj of 1 * \ /Y : 1) jL>- a>^>x-sa>j aj axs 

. I^a j£* j Y V ^ t : ^ c j ^ Y 0 ; ^ t ^ j l>sJ I 


[1] 17:85. 

WAl-Kahf 18:109. 



Chapters On The Tafsir Of Qur’an 445 


jmuAI 


Comments: 

In this context Ruh (the spirit) means the Divine Revelation, as the life of the 
body depends on the Ruh , likewise the life of intellect, heart and soul depends 
on the revelation. 


(11). 3141. ‘Abdullah said: “I took 
a walk with the Prophet f on a 
farm in Al-Madlnah, and when he 
reclined upon a palm-leaf stalk, a 
group of Jews were passing by. 
Some of them said, ‘We should 
question him.’ Others said: ‘Do not 
question him for he might tell you 
something that you do not like.’ 
They said to him: ‘O Abul-Qasim, 
narrate to us about the Ruh .’ The 
Prophet slg stood for some time, he 
raised his head toward the heavens, 
and I recognized revelation was 
coming to him, until the revelation 
ceased. Then he (ag|) said: “The 
Ruh is one of the things, the 
knowledge of which is only with my 
Lord. And of knowledge, you have 
been given only a little.’” fl] (Sahlh) 
[Abu ‘Elsa said:] This Haditjt is 
Hasan Sahih . 


• f 


ii - nn - o\) 

: J li 4 U I jlp ^p 1 4 uilp j* t \j\ 
jf§ {JS\ ^ 

«• .* 

. &-XJ (J Lis L lU j] . ^ ^ ^ • i (J Us 

1 jJ lii ( j jA u o^j lij SI 

fUi ^UJI rf U :[5] 

if-UUJl ^1 Olj j j ipLU 

.[ao] V} 

lii [ jjf JIS] 


•e^ 


t^JisLUl olU t^JL^ 4 <~1p 

Jt j* L^y\ O* : ^L»C <d jij Jl 






VY<\V: ; 


Comments: 

The Rh/i (the spirit) about which the question is asked is disputed whether it 
is about the human spirit or it is another spirit. 


(12). 3142. Abu Hurairah narrated 
that the Messenger of Allah $ig said: 
“People will be gathered in three 
classes on the Day of Resurrection: 
A class walking, a class riding, and a 


- j , jlp i£U - rut - or) 

4v — j y*- I LL»Uj>- 


I1] ^/-/sra' 17:85. 



Chapters On The Tafsir Of Qur’an 


446 




class upon their faces.” It was said: 
“O Messenger of Allah! How will 
they walk upon their faces?” He 
said: “Indeed the One Who made 
them walk upon their feet, is able to 
make them walk upon their faces. 
Verily they will try to protect their 
faces from every bump and 
thom.” [1] (Da'll) 

[Abu ‘Elsa said:] This Hadltjk is 
Hasan. Wuhaib reported something 
similar to this from Ibn Tawus, 
from his father, from Abu 
Hurairah from the Prophet 


J} If o? If 

^ 4)1 J j— J ^ :JU 

Low? J oLL« Low? *. Xfi llil I 

JjJLoj J !4)l J 

Q ^ /■ ( f S 6 " £ 

jili ^Jui <jl» :Jli 

p4H ^ 

. ft iS " j <. O 

. iJift [ : <****& Jli] 


. 11^ l£i; ^ o* J\ If 

Juj Cf- iAj - Ls^y if. f Tot /Y : -U^l 

flljj ! ^-w> 


. Y A*\ \ ^ i *\ o Y Y : ^ 

Comments: 

On the Day of Judgment, the perfect believers will go to the Field of 
Reckoning while riding, general Muslims walking, while the disbelievers will 
be walking on their faces; it is not difficult for Allah to make them walk on 
their faces and sometimes drag them on their faces. He, Almighty, has power 
over everything. 


(13). 3143. Bahz bin Hakim 
reported from his father, from his 
grandfather [who said:] “The 
Messenger of Allah |jg said: 
‘Indeed you shall be gathered 
walking, riding, and being dragged 
upon your faces.’” (Hasan) 

Abu ‘Elsa said: This Haditjt is 
Hasan . 


^ ’j, 1^4 i&U- -rur- or) 

> d > " > >' y o * - 

Cf. fr*. C/. Ji 

<J Id o c 4^j 1 ( jp c ^^>- 

! <j|§ 4)1 J J 
Lo Jj>- i j-A : J Is 


. Y f Y i : ^jus 

Comments: w 

Sometimes the disbelievers would be made to walk on their faces and 
sometimes they would be dragged on their face; or some would be gathered 
together walking on their faces and some would be dragged on their faces. 


Meaning the chain, while what it contains is recorded by Al-Bukhari, Muslim, and others. 



Chapters On The Tafslr Of Qur’an 


447 


JM ,,>47 


( 14 ). 3144 . Safwan bin 'Assal Al- 
Murad! said: “A Jew said to his 
companion: 'Accompany us to this 
Prophet.’ So his companion said: 
'Do not say: ''Prophet,” for if he 
hears you calling him a Prophet 
then he will be happy.’ So they 
went to the Prophet jjg to question 
him about Allah, the Most High, 
saying: And indeed we gave Musa 
nine clear signs. ^ So the 
Messenger of Allah jgg said to 
them: 'Do not associate anything 
with Allah, nor commit unlawful 
intercourse, nor take a life which 
Allah has made prohibited, except 
for what is required (in the law), 
nor steal, nor practise magic, nor 
hasten to damage the reputation of 
of an innocent person in front of a 
ruler, so that he will be killed, nor 
consume Riba , nor falsely accuse 
the chaste woman, nor turn to flee 
on the day of the march (i.e. flee 
from war),’ - Shu'bah was in doubt 
- 'and for you Jews particularly, to 
not violate the Sabbath.’” He said: 
“So they kissed his hands and his 
feet and they said: 'We bear 
witness that you are a Prophet.’ So 
he said: 'Then what prevents you 
from accepting Islam?’ They said: 
'Because Dawud supplicated to his 
Lord, that his offspring never be 
devoid of Prophets, and we feared 
that if we follow you then the Jews 
will kill us.’” t2] (Hasan) 

[Abu 'Elsa said:] This Hadlth is 
Hasan Sahih. 


& - TMt - 00 

jj lj OjjLa 

fji JsaJ JajjJUlj — JlJ^Jl y}j 
if ‘V 3 if. if If ~ 

<J /jj 4 4^1-Lu {ji I J-vP 

: Jli (jl 

V : Jli[i] . aJLU ^1)1 U_i IL 

+ ' \ i'' ' 0 ' ' ° ^ 8 

J yS (j| 4_j V JZ 

{jfr UU 4 iff I j I aJ cJlS* 

IL 4jj I 

: 4I) I J L43 i[\ * 0 o II 

I jLaJ Vj 4 I yy 4 I jS jSS V ^ 

Vj tjAJl <iii 

> O' ' t' ' 8 

iji diJ *Vj 4 Lj^Jl IjiS’lj Vj 4 a.Ii 53 jlkL- 
J-Li — I ^ I J^AJ Vj 4 

Sf I 44 J 3 U- i^gJl 1 j] ~ 

Jj 4 j.Jj 1)\1a 3 . ft I ^3 I 

Lli )) : (J li . k»llj I j.g .t.i : V li j 

v St -ail l^s Sjis Si : vii «?iaJ St 

LLLjl jl Ijjj 4 Oji ^3 <Jljj 

.S4? 1 ^ St 

^ lii /t Jli] 

.YVTT: f jL 5 ; 


[1] ^/-/5ra , 17:101. 

Similar preceded under no. 2733. 



Chapters On The Tafsir Of Qur’an 448 


jljMiM 


Comments: 

Nine clear signs, in this Haditjt mean the nine commandments; they also mean 
the nine miracles: white hand, Musa’s staff, years of famine, the failure of the 
crops, the flood, the locusts, the lice, the frogs and the blood. [Its detail has 
passed in chapter ‘Kissing the hand and the feet’ Haditji no. 2733] 


(15). 3145. Sa‘eed bin Jubair 
narrated from Ibn ‘Abbas, 
regarding: ‘And offer your Salat 
neither aloud nor in a low voice.”^ 
He said: “It was revealed in Makkah. 
When the Messenger of Allah 
would raise his voice with the 
Qur’an, the idolaters would insult 
him, the One Who revealed it, and 
the one who came with it. So Allah 
revealed: And offer your Salat 
neither aloud so that they would not 
insult the Qur’an and the One Who 
revealed it, and the one who came 
with it; nor in a low voice (too low) 
such that you can let your 
Companions hear it, and learn it 
from you.” (Sahih) 

[Abu ‘Elsa said:] This Haditjt is 
Hasan Sahih. 


: xjj- & te - ru* - (So) 

J* j. o* i A J . 

/ . / • f # - + ' V s ' 

o* 1 o* ‘cr - • 

J* t !>• 

caSUj cJ j :Jli [ ^ * ] 

jTyjJb £3 J 13) jl5 

t 4j f-\s>- ^jAJ aJ^jI Alb 

ljli3 J-4^ Jj/b 

cbbl cAj £b>- AJ^jl jTyjJl 

j->- b ^ ^ 1) b <bb 

. jlyJ I dJLp 


ji> lb* [: 




Jli] 


03lbJ N j bbtbsAi : l-jL t l a tA J p 

^ jl?- ^ f n:^ C p-Lwoj t V X X : ^ i ^ 1 §j 


(16). 3146. Sa‘eed bin Jubair 
narrated from Ibn ‘Abbas regarding 
Allah’s saying: “And offer your 
Salat neither aloud nor in a low 
voice but follow a way between.” 
He said: “It was revealed when the 
Messenger of Allah ^ was hiding 
himself in Makkah, and when he 
led his Companions in Salat , he 
would raise his voice with the 


& xJ-\ bb - rui - (u) 

1 , a ' \ x'u* ' . * o \ > I^ tf ^ 

b* bb by b j?' b 

liljb (j\> 

t A^loJ Aii\ oJjJ : JlS 

4 1)1 jJLib ^l>w^b lil 

d\yi\ » bl j jS ^.^11 


[1] Al-Ism’ 17:110. 



Chapters On The Tafsir Of Qur’an 449 




Qur’an. So when the idolaters 
heard it they would insult the 
Qur’an, the One Who revealed it, 
and the one who came with it. So 
Allah, Most High, said to His 
Prophet: ‘And offer your Salat 
neither aloud’ that is: ‘Your 
recitation, so that the idolaters 
would not hear it and insult the 
Qur’an.’ ‘Nor in a low voice (too 
low) for your Companions, ‘but 
follow a way between.’” (Sahih) 
[Abu ‘Elsa said:] This Haditjt is 
Hasan Sahih . 


l*J <0)1 J lii t aj £■ 14 <J I 

jJLoJl 


jLJl 


j.JbxJl jiau! I 


Comments: 

As the Muslims are a middle and moderate nation, likewise their prayers and 
supplications neither should be very loud nor very low, instead they should 
follow the middle course, according to the needs and circumstances. In this 
context, prayer means the recitation in the prayer. 


(17). 3147. Zirr bin Hubaish said: 
“I said to Hudhaifah bin Al- 
Yaman: ‘Did the Messenger of 
Allah perform Salat in Bait Al- 
Maqdis?’ He said: ‘No.’ I said: ‘But 
he did.’ He said: ‘You say that, O 
bald one! Based upon what do you 
say that?’ I said: ‘Based upon the 
Qur’an, (the Judge) between you 
and I is the Qur’an.’ So Hudhaifah 
said: ‘Whoever argues using the 
Qur’an, then he has indeed 
succeeded.’” (One of the narrators) 
Sufyan said: “He means: ‘He has 
indeed proven’” - and perhaps he 
(Sufyan) said: “He triumphed.’” He 
(Zirr) said: “Glorified is He Who 
took His slave for a journey by 
night from Al-Masjid Al-Haram to 
Al-Masjid Al-Aqsa.’ [l] He 


■/jo* J J,\ - ruv - (>V) 

cJi :Jli ^ jj "Jt- I 

3^ ; jl — 

. JJ :ci» .i :JU oT J 

J ja J t . I \j cilJi J jaj cJ I : Jli 

. oT^dJl c oT^di U : 0I3 

— l JJLj ^-i>- 1 <Laj -L>- (J' Las 

: JlS ULjj ji : : jLid) Jli 

: Jlii - ^i$ Jii 

4u&' -wjjl 4 ^ iB 

c ^ :oii : JIa .[G 

4 _i 5 ^La!I jvSvjic- aJ l _ y U^ jJ : Jli 


111 ^/-/sra’ 17:1. 



Chapters On The Tafsir Of Qur’an 


450 


I Ja<+t*JU 1 I 


(Hudhaifah) said: ‘Do you see (this 
proves that) he (jjg) performed 
Salat in it?’ I said: ‘No.’ He said: ‘If 
he had performed Salat in it, then 
it would have been required upon 
you that you perform Salat in it, 
just as it is required that you 
perform Salat in Al-Masjid Al- 
Haram .’ Hudhaifah said: ‘The 
Messenger of Allah g| was brought 
a beast with a long back - 
stretching out like this - one stride 
of it, is as far as his vision. So, the 
two of them remained upon the 
back of Al-Buraq until they saw 
Paradise and the Fire, and all of 
what has been prepared for the 
Hereafter, then they returned back 
to where they began.’ He said: 
‘They say that he was fettered, but 
for what? Because he might flee? 
The Knower of the unseen and the 
witnessed subdued him.’” (Sahih) 
[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih . 


Jli , ^ o 1 U5 

iii ig 5 b i J\ 

Ui 4 o j^sj JU . Iji^A 

j&\j ujj J>- <jiji 'j& %\'j 

^Lp Ua^^p -U-jj 

? UJ Juj 4j 1 j j : Jli . 

. jO LfrjJ 1 J ^Jlp J o Ujj ? ! 

Ula jl) Jli] 






<! (V jli— ^ I] * 

Jli (^JJl IJlaj" : ^ jJS 04« Jlij 

0-~j S*)LrfaJl <uL>J l Ajlwjl Jajj ^j-^ 3 J j (jp o^P ^ l' 0 ^-P j 

. O T 4 ^ \ /T) o > I l ^_lp ^ J^i ^Jp l°_? 4 l^° I 

Comments: 

Although there is no clear evidence in Surat Al-Isra’ that the Prophet 3§§ 
offered prayer in the holy mosque in Jerusalem, which is why Hudhaifah 
denied it; yet the narrations prove that the Prophet offered the prayer in Al- 
Masjid Al-Aqsa\ the clear evidence of tying the Al-Buraq to the stone also 
exists in the narrations. 


( 18 ). 3148 . Abu Sa‘eed Al-KhudrI 
narrated that the Messenger of 
Allah 3 || said: “I am the chief of 
the children of Adam on the Day 
of Judgement and I am not 


J\ y -rUA- OA) 

4 j Lp Jj>- JjJ J^ip JjP J Ji— ^ 

: Jli i~*-**> ^jp 

^oT jJj xJjj Ul® : Jjl JjJ*j <J li 



Chapters On The Tafsir Of Qur’an 


451 




boasting, and in my hand is the 
banner of praise and I am not 
boasting, and there has been no 
Prophet since Adam or other than 
him, except that he is under my 
banner. And I am the first for 
whom the earth will split open, and 
I am not boasting.” 

He said: “The people will be 
frightened by three frights. So they 
will come to Adam saying: ‘You 
are our father Adam, so intercede 
for us with your Lord.’ So he says: 
‘I committed a sin for which I was 
expelled to the earth, so go to 
Nuh.’ So they will come to Nuh 
and he will say: ‘I supplicated 
against the people of the earth, so 
they were destroyed. So go to 
Ibrahim/ So they will go to 
Ibrahim, and he says: ‘I lied three 
times.’” Then the Messenger of 
Allah said: “He did not lie 
except defending Allah’s religion.” 
“So go to Musa.’ So they will come 
to Musa, and he will say: ‘I took a 
life. So go to ‘Elsa.’ So they go to 
‘Elsa and he says: ‘I was 
worshipped besides Allah. So go to 
Muhammad ^g.’” He said: “So 
they will come to me, and I will go 
with them.” 

(One of the narrators) Ibn Ju‘dan 
said: “Anas said: ‘It is as if I am 
looking at the Messenger of Allah 
3gg, and he is saying: “So I will take 
hold of a ring of a gate of Paradise 
to rattle it, and it will be said: 
‘Who is there?’ It will be said: 
‘Muhammad.’ They will open it for 
me, and welcome me saying, 
‘Welcome.’ I will fall prostrate and 


V j jJJJl 


S-tyj 

0 ✓ 
4>i 

V j ialldJl 

Sfl ol y? j»Sl 

y°y 

^ Jr? 

Uj 4>i 

y>jSl\ aIp 



Ulj 4 t 

yljJ vJU?xj 





. KyuJ Vj 

colpji 

^01 

> ^ \s 

ty* 

: Jli 

0 gliu ^ 

,T u_4 ; 

t cJf : 

J jJ y3 

^1 JjjLi 

cJaJb 1 Lo 

> <f 

'' Jl 

: J yS 

^ ji 


Oy Us t 1 1 

i jj\ c I j&Sy * li o 

* " > *'> ' * * t is * 

: (J yy ^ o y Li 

L»® : 4jbl (J j/'j Jli 

' ^ , s ^ __ s ^ # _ 

J&j ^4)1 yy jZ Lf> JJ- U VI Zy 

• C *. t *, is , > c t\s „ > . >g. 

jj y\ : J j — A3 ^yy OjjUs ^i^yy 

^ fZ'' fg ' ^ a ' " 0 " 

C) y Li c \ y 1 1 j ^ LmA 

i I . > 0 > ® > *. *. is 

t j y y oi^p ^yl : J yy 


^yjjD i Ji *3l§ l-JjJ-a Ij^l 

Jli :jt Zs>- jjl JlS . * <jLL->li 

iili» : Jli 4b I JjJ-3 Jl >1 Jfei 

?lJlA : Jliid li 4jL>Jl k— <ul>o 

T >4 ^ i ^ ^ 

4 ^y J yy yj y J 4 ~U->ta . 

<jb I clJ0>-LJ J>-li t L>-y» * yh? 

jJL»lj I ! J LLd 4 1^ £-JJl 

4 ^aJLj I J 4 Ja*j 

jii ^jji fiiji 4 diJjiJ 

UliL* ciljj 0 

.[V<\] 



Chapters On The Tafsir Of Qur’an 


452 


jljjftl uAi 


Allah will inspire me with 
statements of gratitude and praise 
and it will be said to me: ‘Raise 
your head, ask and you shall be 
given, intercede, and your 
intercession shall be accepted, 
speak, and your saying shall be 
heard.’ And that is Al-Maqam Al- 
Mahmud about which Allah said: It 
may be that your Lord will raise 
you to Maqaman-Mahmud”^ 
Sufyan said: “None of it is from 
Anas except this sentence: ‘I will 
take hold of a ring of a gate of 
Paradise to rattle it.’” (Hasan) 

Abu ‘Elsa said: This Hadltji is 
Hasan [ Sahih ]. Some of them 
reported this Hadltji in its entirety 
from Abu Nasrah from Ibn ‘Abbas. 


S ^ ^ ✓ > a ^ ^ 

oJJb Nl : <L) LuLu IS 

. ® IS I k > L JbOS )) . I 

Id-* • (J li 


f * 1 1 \ ^ 0 C r ■# 

IwL* <SJJ 

^ ^ ^ - " 

. «J jjaj 


1^-0 ~l>- ^ £Y**A:^ tiplLtJI tjb tjjhjJl ca>-U j>%! 

. j_*l jj: j <0 jjj 

Comments: 

The Prophet jg told us some of his exclusive qualities and distinct advantages 
on the Day of Judgement, just for the sake of delight and gratitude that Allah 
M bestowed on him out of His mercy and grace; he was not talking about 
these virtues with pride and boastfulness, it was in fact to transmit the 
information in order that the people would know about his special qualities. 


Chapter 18. Regarding Surat 
Al-Kahf 


Cr?J t : ~ 0 A ^>^J0 


In the Name of Allah, 
the Merciful, the Beneficent 

(1). 3149. Sa‘eed bin Jubair said: “I 
said to Ibn ‘Abbas: ‘Nawf Al-BikalT 
claims that Musa, of Banu Isra’Il is 
not the Musa that was the 
companion of Al-Khidr. He said: 



■yj. J\ y\ - r\H - O) 

9 ^ o > ^ 

^ j <1 ) LL* IL jl>- 

lijj jj : < j^11p oJlS : Jli 


l ' ] Al-Isrd’ 17:79. 



Chapters On The Tafsir Of Qur’an 453 


jijnin tin 


‘The enemy of Allah has lied. I 
heard Ubayy bin Ka‘b saying: “I 
heard the Messenger of Allah ^ 
saying: ‘Musa stood to deliver a 
Khutbah to the children of Isra’U. He 
was asked: “Who is the most 
knowledgeable among the people?” 
He said: “I am the most 
knowledgeable. ” So Allah 
admonished him, since he did not 
refer the knowledge back to Him. 
Allah revealed to him: “A slave, 
among My slaves at the junction of 
the two seas, is more knowledgeable 
than you.” So MGsa said: “O Lord! 
How can I meet him?” He said to 
him: “Carry a fish in a basket, 
wherever you loose the fish, then he 
is there.” So he set off, and his boy 
set off with him - and he was Yusha‘ 
bin Nun. Musa put a fish in a basket, 
he and the boy set off walking, until 
when they reached a rock, Musa and 
his boy fell asleep. The fish was 
flopping around in the basket, until 
it escaped from the basket, falling 
into the sea.’ He said: ‘Allah held 
back the flow of water until it was 
like a tunnel, and the fish could 
glide. Musa and his boy were 
amazed. They set off the remainder 
of the day and the night, and Musa’s 
companion forgot to inform him (of 
the escape of the fish). When MGsa 
arose in the morning, he said to his 
boy: Bring us our morning meal; 
truly we have suffered much fatigue 
in this, our journey.’^ He said: ‘He 
had not gotten tired until he passed 
the place which Allah had ordered 


[i] 


X 4^ 2)f £J&ii 

J li . I v — «J>- U? 

*\ ts # ° """t * 9 «- J. i & * S 

! ujAj jjj t <JD 1 jJLP 

* - 

^li** : J jij <ul J jL j 


il ft I vliii .|UpI \j\ : Jli 
Ijup X Jil caIJI jJUJl Vjl 

■ p-Lp I JJ*> 

(J La 9 i (^1 : JA (Jli 

) ^ ^ ^ 0 ^ ^ ^ 0 p Jl'j 

JiiJ <2~>«i J? :*j 


obi Aaa 1 _j li . Cd^^>J I 


Lol lil (jlJUj oll 3 j jj* jjilj li t 

0 * 

(,oll 3 j iiji toji-JaJl 


dr? jfd^ Jr>- 1 ^? o_^Jl 

Jlc- Jill kilSJU :Jli ^ Jail* 

dlls’ j JllaJl d^ dll^ fUJl Zjj>r 

t l~>fcP ell 3 j ( 1 ) 15 j ^ Oj^dJ 

v — « j>- Lb? t U^U J <ui l.aUa.i li 

Jli ^ blli L ( 1 ) I (^ 5 *^^° 

Lw i l Jil lid-ib- . o bdJ 


j J bb ijr*- i jJj J) : Jli . [ Y ] ^ Ljt> 
Ljl ! J li <u yi \ 


^ Aifl fcj ±J $ i^\ X 


Al-Kahf 18:62. 


Chapters On The Tafsir Of Qur’an 


454 


^ 9 i * __ ; 

4^1 


him to go. He said: Do you 
remember when we betook 
ourselves to the rock? I indeed 
forgot the fish, none but Shaitan 
made me forget to remember it. It 
took its course into the sea in a 
strange way.* 13 Musa said: That is 
what we have been seeking. So they 
went back, retracing their tracks.’* 23 
He said: 'So they began retracing 
their tracks.’” 

Sufyan (one of the narrators) said: 
“People claim that there is a spring 
of life at that rock, no dying person 
has its water poured over him, but 
he becomes alive, and the fish 
came in contact with some of it, so 
when the water dropped on it he 
became alive.” 

“He (the Prophet g|) said: They 
retraced their tracks until they 
arrived at the rock to see a man 
covered with a garment. Musa 
greeted him, and he replied: Is 
there such greeting in your land? 
He said: I am Musa. He said: Musa 
of the children of Isra’Il? He said: 
Yes. He said: O Musa! Indeed you 
have some knowledge from Allah, 
which Allah taught you, which I 
have not been taught, and I have 
some knowledge from Allah, which 
Allah taught me, which you have 
not been taught.’ So Musa said: 
May I follow you so that you may 
teach me something of the 
knowledge which you have been 
taught?* 33 He said: Verily, you will 


g GT £ 4'^ .[ir] 

u&» :ji* .hi] i £ 

01 : oLuL-* Jli (1) l a i 

N tolI>Jl ^S' L&JCjp o cLllj 
jus olij : Jli .^Ip Si} lijU 

: Jli . £UJ! J^l 

^IJi to ^>waJl Ho I U&jloT 

4a1p t 4*wLp ^^X^ m A J 

: Jlii : J lii 4 up* y* 

^ 

^Jlp ill! :Jli t : Jli 

^JLp U I J t I ^ 41)1 4SJJp 41)1 {j* 

JIa 9 . ^ 4-L<J. P 41)1 ^ip 

cJJp ^ (i-*^ • 

o * Jli • 

<,C /•> r t ' ' '' > »' 

O y U tJwj 

t\ % <jC> ifr oL tiV 1 - 


till 




J Jli 4ir*l 

(1) 1 (jllaj li • : J li 

t 4l^A*>u Lo^j j^3 t 1 ^ 

t 1 1 ^3 t (1) 1 UJKfl 

: ^ ja il (Jlii 1 4p^i A^JiJl ^lj3^ 


AUKahf 18:63. 
[1] Al-Kahf 18:64. 
[3] 18:66. 


Chapters On The Tafslr Of Qur’an 455 




not be able to have patience with 
me! And how can you have 
patience about a thing which you 
know not? He said: If Allah wills, 
you will find me patient, and I will 
not disobey you at all. [1J Al-Khadir 
said to him: Then if you follow me, 
ask me not about anything until I 
myself mention it to you Musa 
said: Yes. So Musa and Al-Khadir 
set off walking along the shore of 
the sea. A boat was passing by 
them, and they spoke to them (the 
crew) asking them to let them get 
on board. They recognized Al- 
Khadir so they let the two of them 
ride without charge. Al-Khadir 
took one of the planks (in the 
boat) and removed it, so Musa said 
to him: These people gave us a ride 
free of charge, yet you sabotaged 
their boat so that its people will 
drown. Indeed you have done a 
dreadful thing. 1 * [3] He said: Did I 
not tell you that you would not be 
able to have patience with me? [4] 
He said: Call me not to account for 
what I forgot, and be not hard 
upon me for my affair. Then 
they exited the boat, and while they 
were walking upon the shore, they 
saw a boy playing with two other 
boys. So Al-Khadir took him by his 
head, pulling it off with his hands, 
and he killed him. So Musa said to 
him: Have you killed an innocent 


^ J! (J jj J jUj>- 

. jj*] 3 jieJ ^ l 

jy* CjJj\ >3^4 • J li 

ot ij&J A LC <j^y :Jli 

& P [vr-vM <jJ\ 

J^UI J I 
jjasd I Jw>- li j LJid i £<> ^ lijj 

. J J lii i oJSj axIis li a^*>\ jj 

Lu-ij -xaJ t'j***) C*3l> ok$l 4 

^ J&l till jsi : Jli . 4 

„ 9 0 y , , 

^3 3 1 ! &-X&3 . J li 41/^-^ 

_Xfl Lto_X*J ijF' <j[ 4 ■ Jli 

3-*^ l_J "iil O cJtL 


J l_jjLi l^-Lfel Lfcj«ia^ J 4_jji 
J Lii ^jj J . J jjij 4 L A a -^- J <1)1 -X> 
j 4^^ 4/^*^^ ijisjt ojc 

Jli O O O-J-i t JA-xbl 

J l- 4 J-> j Jj. (JJulJ JJjoj Jji 1-XlA 

.[vA-vn ^ 

c ^ ^ • Sll 5&I J Jli 

■ ^ uLS - 

• 41} I J _J~.J tj Lis . (J 15 . 0 LL_4>j LL>- 1 


[1] Al-Kahf 18:67-69. 

[21 .4/-Ktf/i/ 18:70. 

[3] Al-Kahf 18:71. 

[4] Al-Kahf 18:72. 

[51 Al-Kahf 18:73. 


Chapters On The Tafslr Of Qur’an 


456 




person who killed no one! Verily 
you have done a horrendous 
thing. [1] * He said: Did I not tell you 
that you would not be able to have 
patience with me? t2] - he (the 
narrator) said: - ‘This was more 
severe than the first one” - He 
said: If I ask you about anything 
after this, keep me not in your 
company, you have received an 
excuse from me. So they both 
proceeded until they came to the 
inhabitants of a town. They asked 
them for food but they refused to 
entertain them. There they found a 
wall on the verge of falling 
downJ 3 ! He (the narrator) said: - 
meaning leaning over - ‘So Al- 
Kha dir took his hand like this, so 
he set it up straight [4] so Musa 
said to him: We arrived at these 
people, they did not treat us as 
guests nor feed us. If you had 
wished, surely you could have 
taken wages for it! He said: “This 
is the parting between you and I. I 
will tell you the interpretation of 
(those) things over which you were 
not able to be patient.”’ [5] 

The Messenger of Allah ^ said: 
‘May Allah have mercy upon Musa! 
We wish that he would have had 
patience, so the we could have had 
more knowledge about that two of 
them. 5 ” He said: “So the Messenger 
of Allah §| said: ‘The first time 


: <j u . w u c-u j i ^ 

o j>- ^1p 

U 4J Jltf t yi> p-J 

U jio 4)1 pip Ja ^iUipj 

Jli . W ^ j ja. 


v j*i “ i?) ur*i ~ 

> > > 1 


aiJu* J 5 Ju>-Ij t-ifLo p-^aLa! jl 5 j) 

jli\3 lilj) \yij <1)15 j t(Lw2 p 

JL.P lli V-J-f y) Jli] 

^jljwk^Jl y\ ol JJ .iSj] 

if ‘ 1 >|' if if. Iff" if 

' ' * ' 

-Wi if if. if) 
■ - ^ *> ✓ - 

O I X ) 0 ,1 I 0 » » t . O'* f 9 S 

,y\ jp t 4 ^P 4 ii I JuP AlilJi^P i/* 

■M ^ if if. $ if ‘•y'f 

“ " ^ * " c 

if. tJf J^ -^f ^ Jl ^ f y> Jli 

VI U* J 4- :^l 

^-o»l>JI lift jS*Jb oLjt**> /j. I tj I 

if j f^ iJ-^" ■ jfi I 

0 *w« lJu j < j iJo 

.^iJi aj /1; ^Jj tdiji jli [,^«] 


[1) 73 Al-Kahf 18:74. 

121 Al-Kahf 18:75. 

^ Al-Kahf 18:76,77. 

[41 Al-Kahf 18:77. 

[5] Al-Kahf 18:77,78. 



Chapters On The Tafsir Of Qur’an 457 


jljJin 


Musa had forgotten/ He said: ‘And 
a sparrow came, until it perched on 
the edge of the boat, and pecked at 
the sea. So Al- Kha dir said to him: 

My knowledge and your knowledge 
do not diminish anything from the 
knowledge of Allah, but like what 
this sparrow diminishes of the sea/” 

Sa‘eed bin Jubair said: “And he 
would” - meaning Ibn ‘Abbas - 
“recite: ‘And there was before 
them a king who would take every 
useful boat by force/* 11 And he 
would recite: ‘As for the boy, he 
was a disbeliever/”* 21 ( Sahih ) 

[Abu ‘Elsa said:] This HaditJi is 
Hasan Sahih. [Abu Ishaq Al-HamdanI 
has reported it from Sa‘eed bin 
Jubair, from Ibn ‘Abbas, from Ubayy 
bin Ka‘b from the Prophet jg.] Az- 
Zuhri reported it from ‘Ubaidullah 
bin ‘Abdullah bin ‘Utbah, from Ibn 
‘Abbas, from Ubayy bin Ka‘b from 
the Prophet jg. 

Abu Muzahim As-Samarqandl 
said: “ ‘All bin Al-Madlnl said: ‘I 
performed Hajj , and I had no 
(additional) concern but to hear 
Sufyan mentioning this HaditJi with 
an expression that he was informed 
of it, until I heard him saying: “‘Amr 
bin Dinar narrated to us.” And I had 
heard this from Sufyan before that, 
and he did not mention it with an 
expression indicating that he was 
informed of it/” 

Jl L/ia) 1 <>■ j >- ij 

iS \ ^ ^ (jj l) Jj>- i V T 0 I ^ t J L>wJ I J y, >JC- ^ I yj 


[1] Referring to Al-Kahf 18:79. 

[2] Referring to Al-Kahf 18:80. 


Chapters On The Tafsir Of Qur’an 458 


jljJtM ±\'#\ 


aljj t y L w ^Jl ^_y 1 W £ /XT A * : ^ t V t : ^ l -Up 

' ' .no.-.^-i, 

Comments: 

The acts that Al-Khadir performed were all Takwlni , i.e. the incidents which 
occur and appear within the universe but the wisdom and mystery behind 
them is unknown to humans. Because the angels perform these duties, some 
people then regard him as an angel. The Prophets duty is to convey the 
Shan‘ah, i.e. Allah’s laws and teachings to the people; therefore he is not a 
Prophet and according to some he is a Prophet. 


(2). 3150. From Ibn ‘Abbas, that 
Ubayy bin Ka‘b narrated that the 
Prophet 5§§ said: “The boy that Al- 
Khadir killed was destined to be a 
disbeliever the day he was 
created.” (Sahih) 

[Abu ‘Elsa said:] This Hadith. is 
Hasan Sahih Ghanb . 


/Jj, y\ i&U- - r\o* - (r) 

i£U. 


m & & u? ^ ^ 

Jj>- 1-U* [ .* <Jli] 


JUkl 

Comments: 


. 4j JjL^j ^y ! J, 


■ Vi 

j\j tjJLaJl t pJL~o 4>-y>- 1 j jP%S 

ya X Vt ^ ^ Jixislj jUSCJ! 


Allah M blessed every child with the natural ability and courage to accept the 
religion of Islam; but this child was going to be the opposite of his natural 
ability, as he would grow into an adult and he would reach the responsible 
age, he was going to choose disbelief. Because Allah’s Knowledge is complete, 
therefore He M knew that the child would follow the path of disbelief after 
becoming an adult; but it did not mean at all that he was a disbeliever in 
childhood. 


(3). 3151. Abu Hurairah narrated 
that the Messenger of Allah |g 
said: “He was called Al- Kha dir 
because he sat on a barren Farwah 
and it turned green beneath him.” 
(Hasan) 

[Abu ‘Elsa said:] This Hadith. is 
Hasan Sahih Ghanb . 


-y. ueU: - or) 


y ^ L*_a yC' llj*U>- - -Up Lj-U>- 

4Jl)! (J y*>J (J U : (Jli o ^yl <jP t 4U-* 

. <0 o>*j oyLAli frL^2-o Ij ji 



y) 3W 


Chapters On The Tafsir Of Qur’an 459 


jijiii 


U-g-lp- I ^»L t«-LJVl 4 j>- y>- '■» : ©>*’ 

* ^ ^ • 7 - t lo-* <SjLj>w3 J jj&J 4j <loJb- r £ * t ! ^ 

Comments: ^ ^ 

“The meaning of Farwah here is a patch of withered vegetation which is dry 
stalks. This is the view of ‘Abdur-Razzaq. Others say that it means the face of 
the earth.” Ibn Kathlr, the Tafsir of Al-Kahf 18:82. They also say it is barren 
earth. SCe Tuhfat Al-AhwadhL 


(4). 3152. Abu Ad-Darda’ 
narrated, that regarding Allah's 
saying: ‘And there was under it a 
treasure belonging to them. [1] - the 
Prophet 3 || said: “Gold and silver.” 
{Da‘if) 


(5). (Another route) with similar 
from this chain. (Da^f) 

[Abu ‘Eisa said:] This Hadith is 
Gharib . 


4* pi— JL^I vloJL^ ^ mr/v : 


(6). 3153. Abu Rafi‘ narrated a 
Hadith of Abu Hurairah, from the 
Prophet jjg, regarding the 
‘barrier.’ [2] “They excavated each 
day, until when they are just about 
to penetrate it, their leader says: 
‘Go back so that you can penetrate 


jIaJ ^ ydJr - T\oy - (i) 

jy >~ I . o 1 jA-*& 

* 

if ^ Jufj 

ij & ^ ^»l t J 

41 I 4 J -ci (l&P -dj* <_$£ 5|| 

. ao : Jli [VT] 

% ir^' - <•> 

* 

if. if 

'■1 i/- if. if. 

. oy>Kj I 

. ii-A [ ’ ^y*~ f yi J li] 

* ^j^\j [>i — « . / ? o^Lm«|] : 

jii; ■; iUi &:u. - nor - (n) 

«» ^ ■ 

^ ^ ^ ^ 
laiJJlj — j 

ff y ^ li j LJL i 

I C0^l£i j /jP Aj\j£* jj I 

M ^ if ' V SJ* lJ b* ‘^'3 


[11 Al-Kahf 18.82. 
121 Al-Kahf 18.93. 


Chapters On The Tafiir Of Qur’an 


460 


jijJill JtmJa 


it tomorrow!’” He said: “But Allah 
makes it return just as it was, until 
their appointed time, when Allah 
ordains to send them upon the 
people, and their leader says: ‘Go 
back so you can penetrate it 
tomorrow, if Allah wills.’ So he 
makes this exception.” He said: 
“So they return, and find it just as 
it was when they left it. Then they 
penetrate it, and (they, i.e., Ya’juj 
and Ma’juj) are released upon the 
people drinking up the water, and 
the people flee from them. They 
shoot their arrows into the heavens 
so they return dyed with blood, and 
they say - crudely and arrogantly - 
‘We vanquished those in the earth, 
let us dominate the inhabitants of 
the heavens.’ Then Allah sends 
Naghaf upon them, attaching to the 
nape of their necks, destroying 
them.” He said: “By the One in 
Whose Hand is the soul of 
Muhammad! The beasts of the 
earth will become very fat and 
bloated with milk from their flesh.” 


'H p* '■ •j- 

(jJJl Jl* 

U> jiu 15 41 o ! Jli . Ijp 

<jl <ul Sljlj ^ ISJ 0\5 
\y <■>- jl * f cSGi Jl^ 

! J L£ . C <ul f-L*i (jl \js* 4j 

* l,' , 'O'C, K \ A ' > 

j yCJLlj* ^ ill! J-P j 

Oy'JZ tollJl 

tpUjJlj ‘Waxa £J>- pULIJI 

‘J* kjis-j yyi i ^ ’j* u ’j$ -.djijZi 

41 — Ijlpj o “ pL GJ l ^ 

:Jli . « j ^jlail (^3 Uij 

^ Z „ 9' Z < 

JJIji j[ oJuj jJL>^ iS^y 11 

I Jla [ : Jli] 

. Ul& JiU IJla y 4 Uj| 


(Sahih) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Gharib . We only know of it 
like this from this route. 

fjy Jl>*GI tA>-U *>■ yb [j **^] * 

^ ^ • A : ^ t j L>- I j ^ I aj Si li5 vlo Jj»- l * A * : ^ 1 

AfLgjJl jJijl 1 5 jtS jUhljJj Adi Ijj Y A A / 1 : > r^'j 


Comments: 

Dhu l-Qamain built a strong and mighty iron wall to protect the people from 
the mischief and destruction of Ya’juj and Ma’jOj in order to make them 
unable to jump over the wall and incapable of breaking through it. They, 
every day, try to dig through the wall, but so long as Allah does not will their 
appearance there will be no excavation through the wall. When the time of 
their appearance will arrive, according to the wording of the Qur’an, ‘He M 


Chapters On The Tafsir Of Qur’an 461 jljJbl 

would make it ground into powder’; then their appearance beyond the wall 
will be possible. For other related matters, see no. 2240 about Yaj’uj and 


Ma’juj. 

(7). 3154. ‘Abdul-Hamld bin 
Ja‘far said: “My father informed 
me, from Ibn Mina’, from Abu 
Sa‘eed bin Abl Fadalah Al-Ansari 
- and he was one of the 
Companions - who said: ‘I heard 
the Messenger of Allah saying: 
“When Allah gathers the people on 
the Day of Judgement - a Day in 
which there is no doubt in - a 
caller will call out: ‘Whoever 
committed Shirk in any of his deeds 
he did for Allah - then let him 
seek his reward from other than 
Allah. For indeed Allah is the most 
free of the partners from any need 
of Shirk .” (Hasan) 

Abu ‘Elsa said: This Hadith is 
[Hasan\ Gharib , we do not know of 
it except as a narration of 
Muhammad bin Bakr (a narrator in 
the chain). 


jLij \j — Y\ot — (V) 

j£j L!j*x>- : I jJU tJu>-l j 

* 

^ ^ 0 s' 0 ^ ° p ^ ^ 

*. cJ li t ^ Pp’ o*' y ^ j-J I 

* s 

if- P if '■ i 'P p Cf J} 

Ajl>waJl q * ijtSj — jVI aJL^l9 ^ I 

lip* :J jJL : JIS — 

oo \j i<J 

jS* yt ^ 1 i <, 1jl>- I <u ^Jw^p 

jJ' *}£'jZl\ j*\ 3b I jli i3bl 

o £ ^ > so vt i vT c 

jjj j I 43 j 

■P 

* 

fijL-gJ] I 


C JUbjJt 

. 1 * 0 (jLs>- 4j jLJLj y 


Comments: 

Imam At-Tirmidhi reported this Hadith to explain the last verse of Surat Al- 
Kahf. Its aim is that Allah accepts only that deed which is performed purely to 
gain His pleasure. If a person wants to gain someone else’s pleasure and love 
along with the pleasure and love of Allah by a deed, Allah M abandons him 
unto others, He Almighty is free and needless of anyone’s partnership and 
association. 



Chapters On The Tafsir Of Qur’an 462 


jljjftl 


Chapter 19. Regarding Surah 
Maryam 


CfJ [ • — O ^ 

(Y* ibdl) 


In the Name of Allah, 
the Merciful , Beneficent 



(1). 3155. Al-Mughlrah bin 
Shu'bah narrated: “The Messenger 
of Allah sent me to Najran. 
They said to me: 'Do you people 
not recite: O sister of Harun^ - 
while between Musa and 'Elsa 
there is such (gap) as there is?’ I 
did not know how to respond to 
them. So when I returned to the 
Prophet #§, I told him about that, 
and he said: 'Why didn’t you tell 
them that they were named after 
their Prophets and righteous 
people before them.’” (Sahih) 

[Abu 'Elsa said:] This Hadith is 
Hasan Sahih Gharib we do not 
know of it except as a narration of 
Ibn Idris (a narrator in the chain). 




Vi 




A 


- noo - O) 


\ t. " vt I •> ~ . > 1 1 > o ' ® ' > * * >\ ' 

! jf Ld JJ'J 

J if if if if^ 

4*-^ if if if if 

" " * * 

5!l§ J y* J ijf*-*. 

: oj\j& ^ IjJlii 

u 'j: iif jij [ya] 

* Jl u A r* 4 

I jj \S I f&irf I V I # : J lii t li 

. L^aJ Ij O 

if^ 1^ [ ’ ^f*~f J*} Jl$] 


0^ 


• CriJ^! 0?' cir? ^ 4*0* 

.i~~j U jLj c5 ^x3l ^ jIj i<- jtaVl aj>- f\j : ^fu 

1 ^ Y>ro: c t *uJyi 


Comments: 

This Harun is not Harun the brother of Musa a®, instead he was a righteous 
and known man from the family of Maryam; because giving a name with the 
names of previous Prophets and righteous people is permissible. 


(2). 3156. Abu Sa'eed Al-Khudri 
said: “The Messenger of Allah *S§ 
recited: And warn them of a Day 
of grief and regrets^ and he said: 
'Death will be brought as if it is a 


^ xj^\ - no - (y) 

n* ^ 

^ Vj&\ y\ ifi 1 ^ 


^ Maryam 19:28 
Maryam 19:39. 



Chapters On The Tafsir Of Qur’an 


463 


jtjjftl jmOI 


mixed black and white ram, until it 
is halted upon the barrier between 
Paradise and the Fire. It will be 
said: ‘O people of Paradise! They 
will raise up their necks to look. It 
will be said: ‘O people of the Fire! 
And they will raise up their necks 
to look. It will be said: ‘Do you 
recognize this?’ They will say: ‘Yes. 
This is death.’ Then it will be laid 
down and slaughtered. If it were 
not that Allah had decreed that the 
inhabitants of Paradise would 
remain, then they would die of joy, 
and if it were not that Allah had 
decreed that the inhabitants of the 
Fire would remain, then they 
would die of grief.’”^ 1 (DaHf) 

[Abu ‘ETsa said:] This Hadith is 
Hasan Sahih. 


<3bl J ill ( yJ>j 

:Jli c[n] V :m 

I J-S ^ 

Jif u; : Jl$ cjfiJl J ojl £ jjii\ Jj. 

Ijllll J if G : JL i'j !&jl 

OjijAj ( JJb iJULs 

tOjUl 1 jjfc <. I j j] yL$ 

iS Jl <1)1 jl Vjli 

jl J l pliUlj [L^s] oL>sJl 

frldJl j Lg-j oL>Jl jllll <1)1 

. ® L>- ji I y> L*J 

1 Jla> [ : ji\ JIS] 

* 


Xs- (k^j Jaj) jjab Jl 

jl Vjls . . . £s>*.~j3js jLJlj jj-^dl <3 y?-" : <J ^3 jji £VT* 


Comments: 


. " ^11 ... Ai>Jl <1)1 


The Day of Judgment is called the day of regret and shame because on this 
day the evil and sinful people would be ashamed and remorseful; they would 
then wish for doing good and righteous deeds. 


(3). 3157. Shaiban narrated from 
Qatadah, that regarding Allah’s 
saying: And We raised him to a 
high station. 121 He said: “Anas bin 
Malik narrated that Allah’s 
Prophet 5|g said: “When I was 
brought up, I saw Idris in the 
Fourth Heaven.” (Sahih) 

[Abu ‘Elsa said:] This Haditji is 
Hasan Sahih . 

[He said:] There is something on 


^ jJJ~\ tils - n*v - (r) 
j ci ^ £Jji\ tils 

[ov] Ijfc : a]jS> ^ eSllS 

4)1 ^ jl l r >\ tix>- : J15 

^ JL> lli UJL+ y\ JIS] 


^ Similar preceded under no. 2558. 
^ Maryam 19:57. 


Chapters On The Tafsir Of Qur’an 464 


j]>iM juuS 


this topic from Abu Sa‘eed from 
the Prophet jg|. 

The Hadlth about Al-MVraj of the 
Prophet was reported in its 
entirety by Sa‘eed bin Abi ‘Arubah, 
Hammam and more than one 
narrator from Qatadah, from Anas 
bin Malik, from Malik bin Sa‘sah 
from the Prophet To me, this is 
an abridgement of it. 


* | * " •< \ > 0 \ r 

<jjy> jj Xk~> JJj 


<y. lT'' 


a* i*r ] J 


rrom me rropnet tome, mis is M ^ ^ J> *iUU 

an abridgement of it. ~ 0 ' ' ^ ' 

. Jl.5 J a ^XS* !lAj C ^ i 

i 0 1 JJJ -d_>e_-o ^2^**^*^ f 1 * fX . I \j 

. [t \XX \ Q ; C~>*j ^JUsj] JL*—» c-'LJl ^ j •& 4j ^ 3 ills {jA \ 1 Y ! q 

Comments: 

Prophet Idris (Enoch) had to go through a critical test which he passed with 
patience and perseverance; because of it he achieved great reward and status 
from Allah, one of its forms was of his being on the Fourth Heaven. 


(4). 3158. Sa‘eed bin Jubair 
narrated from Ibn ‘Abbas who said: 
“The Messenger of Allah jjg said 
to Jibra’Il: ‘What prevents you from 
visiting us more than you visit us?”’ 
He said: “So this Ayah was 
revealed: And we descend not 
except by the command of your 
Lord. To Him belongs what is 
before us and what is behind us.” 
Up to the end of the Ayat [1] 
(Sahih) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan Gharib. [(Another chain) 
with similar]. 


:xJ- l; jlp 0Jb- - r\o A - (1) 

^ ji •* ^ ^ ^ & J ~ ^ 
: Jli jj\ t JZp- jj x jp 
j I L * : i J J li 

oJla : Jli lj j j L-« IjjjJ* 

LjJ cjCIa L A d&j j Jjcj : ajS( I 

.[nu> yf\J\ 

<xx>- \x* [ : jji J15] 


with similar]. . ji ^ ^ 

^jA <■ ^.jg- <u! ol jLa jSi * — j L» f'X 4^jUxJl y>~ \j ^LJ J^U 

. 4j doJb>- 

Comments: 

When Gabriel would visit the Prophet, he jj§ would be pleased and relaxed, 
because the Revelation would strengthen the Prophet ^ and provide him 
guidance in difficult matters. In the Revelation, there also used to be the 


Maryam 19:64. 


Chapters On The Tqfsir Of Qur’an 465 


jijjQi 


straight and irresistible answer to the objections and problems ignited daily by 
the opponents of the Prophet. He would therefore wait anxiously for 
Gabriel’s visit. 


(5). 3159. As-SuddI said: “I asked 
Murrah Al-Hamdani about the 
saying of Allah, Mighty and 
Sublime is He: There is not one of 
you but will pass over it. [1 ^ So he 
narrated to me that ‘Abdullah bin 
Mas‘ud narrated to him: saying: 
‘The Messenger of Allah ^ said: 
“The people will pass over the 
Fire, then they avert it based upon 
their deeds. The first of them 
(would pass over it) like a flash of 
lightening, then like the wind, then 
like a fleeing horse, then like a 
rider fleeing on a mount, then like 
a man fleeing, then like one 
walking.” (Hasan) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan , and Shu‘bah reported from 
As-Suddi without mentioning it in 
Marfu ‘ form. 


^ ti&i* - T\o ) - (0) 

J* if cr* y* if. 5^ ff 

J> : If if cJL : JU £lU! 

JZ* oij^ jf 

SyilJ 4ii\ Xs, j! : c[\M] 

SjjJ) ‘ J 

l^P t jllll 

c ^ f 4 O jr 1 ^ j ^ 

1 is p j p c^>Ji 

IJ li J>) c 115] 

fJJjU] ^P oljjj 




3160. Shu‘bah narrated from As- 
Suddi from Murrah: “‘Abdullah 
said: ‘There is not one of you but 
will pass over it. [2] - They pass 
over it, then they avert it based 
upon their deeds.”’ (Hasan) 


(6). (Another chain) from ‘Abdur- 
Rahman, from Shu‘bah, from As- 
Suddi with similar. ‘Abdur-Rahman 
said: “I said to Shu‘bah: Tsra’il 


\j\k ^ iUi i£U - nv 
«• * 

t ^JlIJ I ( j& liu JL>- ! Ju^uv /jj 

lAAll lip JlS J* 

* ^ 


ijLio L)ji> (*0 


. aIJL<u c ajiJi ^p 


^ Maryam 19:71. 
^ Maryam 19:71. 



Chapters On The Tafsir Of Qur’an 


466 


ji>n jjinji 


narrated it to me from As-Suddi, 
from Murrah, from ‘Abdullah, 
from the Prophet jjg.’ So Shu'bah 
said: ‘And I also heard it from him 
in Marfu ‘ form, but I left it on 
purpose.’” (Hasan) 


01 cii 11 A Jli 

i ■ 9" 9 ^ ^ S > 0 ^ 2 ^ i t I ^ " 

f c °y 3 ^ 

J* oLw jij :£JL£ Jli jp 

. lJU-p IpSI t Ip ciXll! 


.(IflwJl Ao Jb»Jl Jaj| [>«> ftillwaj] ; «J 

Comments: 

All the people would pass on a long bridge over the Hell. The people with 
good deeds will pass over it safely according to their deeds but the sinful ones 
will fall into the Hell. Warid is a person, who approaches the water place. 


3161. Abu Hurairah narrated that 
the Messenger of Allah 3 §g said: 
“When Allah loves a slave He calls 
Jibra’il, (saying): ‘Indeed I love so- 
and-so, so love him.’” He said: “So 
he calls out in the heavens. Then 
love for him descends among the 
people of the earth. That is as in 
the saying of Allah: Verily, those 
who believe and work deeds of 
righteousness, the Most Gracious 
will grant love for them. [13 And 
when Allah hates a slave He calls 
out to Jibra’il, (saying): ‘Indeed I 
hate so-and-so.’ So he calls out in 
the heavens. Then hatred for him 
descends upon the earth.’”(Safci/i) 
[Abu ‘Elsa said:] This Hadith is 
Hasan Sahlh. Similar to this has 
been reported by ‘Abdur-Rahman 
bin ‘Abdullah bin Dinar, from his 
father, from Abu Salih, from Abu 
Hurairah from the Prophet 


jijiii cjj£. - m\ 

if f) if. Sfr* if Si' 

jUg 4) ill J^J'J J 1 LdjJjA J} if 

(jSU Ijlp in I JU-I lil» : Jli 

ft :JU • USli Ai 

Jit J 2 Sf p c.UiJl 

<Si^ :4il JJs AlJAi 

pi ^ cAA AA 

^ 3b I [**0 

c £■ L ~J I ^ 3 IAS I Li 


A 

’t '.~f *i 


'■** [l^A? A Jli] 

o ^ o 1 9 tf t . 1/ o / / > ^ 

'if if if^f if if 

if J\ Jp caJ Jp jllo J> 4)1 

" -7 . ' 5 * „ # A £ 

. II* y^i> $1$ fp\ *ff f} 


<U>“I j J~j^>- y»l i lAP 4)1 lil i p-L-** 4 P- f\j • 

VtAo ; ^ (, lA*J 1 o J jj ^ ^P X ItV : ^ i . 1 J I aJ f, p- LwJ I J* I 

, A> 4Jjl«Cp J I Ap ojJ> 


[1] 


Maryam 19:96. 



Chapters On The Tafslr Of Qur’an 467 


A'jh' 


Comments: 

Allah loves His righteous servants, the creatures of the heaven also love them, 
and love for them is also placed in the hearts of the righteous people. But the 
evil people are treated on the contrary, and the righteous people also hate the 
evil doers. 


(7). 3162. Masruq said: “I heard 
Khabbab bin Al-Aratt saying: ‘I 
came to Al-‘As bin Wa’il As-Sahml 
to collect a debt he owed me. He 
said: 'You shall not be given 
anything until you deny 
Muhammad.’ So I said: 'No, not 
until you are dead and resurrected.’ 
He said: 'After I die and 'I am 
resurrected?’ So I said: 'Yes.’ So he 
said: ‘I shall indeed have wealth 
and offspring to repay you with.’ So 
(the following) Ayah was revealed: 
Have you seen him who disbelieved 
in Our Ayat and said: I shall 
certainly be given wealth and 
children.’” (Sahih) 

(Another chain) with similar. 

[Abu 'Elsa said:] This Hadith is 
Hasan Sahih. 


J\ - rnr - (v) 

^ £ t a ^ so* * * * '' " ^ 

t 1 ^ I i ^^a-P V 1 O 

ojVl ^ : Jli 

oLpUjI ^Jj \j t*J I c~t>- : 

s ^ ft x / ^ 

l V : J Idi . o-Up UA 

' /»i tf J ^ ^ .7 . > TiC tf ^ > 

. «wJU> c j 

. o^J ^J>\ j : Jli 

l-Jj j VU iiliA J jl :Jlii 

jl5j lijCL : cJ A 

. [vv] iV l 4 Ujj -ft d%ji 

AjjU^» jj] Cj~b>- OU#. CjJL>- 

Jli] 


^jP I J >Li O LLp t ^_Lwwo t <lAp 


. Aj Al-P ^jl 


Comments: 

This Verse speaks about the mentality of such people who do not regard the 
favors of Allah as Allah’s gifts and bounties, instead they consider them their 
personal right and think of them as results of their talents. That is why they 
have the disease of arrogance and believe that the state and leadership is 
their birth right. Therefore they assume, if the Day of Judgment occurs, there 
too, they will be granted wealth and children and they will also enjoy a lavish 
lifestyle. 



Chapters On The Tafslr Of Qur’an 


468 




Chapter 20. Regarding Surah 
Ta Ha 


4^9 0 JJ~* [•*— — 

(u iUJD 


In the Name of Allah, 
the Merciful, the Beneficent 



(1). 3163. Abu Hurairah said: 
“While the Messenger of Allah 
was returning from Khaibar he 
traveled during the night until he 
became sleepy and he sat down to 
rest. Then he said: ‘O Bilal! Stand 
guard for us for the night/” He 
said: ‘So Bilal performed Salat , 
then he leaned against his mount 
facing the direction of (dawn 
awaiting) Fajr. His eyes overcame 
him until he slept, and not one of 
them awoke. The first of them to 
awaken was the Prophet who 
said: ‘O Bilal!’ Bilal said: ‘May my 
father be ransomed for you O 
Messenger of Allah! I was 
overtaken just as you were 
overtaken.’ So the Messenger of 
Allah said: ‘Move out!’ Then he 
kneeled to perform Wudu' and to 
announce the standing for the 
Salat , then he performed Salat the 
same as he would when not 
traveling. Then he said: ‘And 
establish the Salat for My 
remembrance.’”^ (Sahlh) 

[Abu ‘Elsa said:] This Haditjh is 
not preserved. More than one of 
the Huffaz reported it from A z- 
Zuhri, “from Sa‘eed bin Al- 
Musayyab, that the Prophet 


& i&U - rnr - O) 

j* H if 

UJ : J15 tj/ji <, ' JL ***** 

s ^ jy i s , > s'' 

iD £jL>\ lyA <bl J Jii 
!<J*^->Un p ^ ^Ul aSj^I 

p JUi : jii .«inji fl Siii 

clLo c aiL-Ij JuUj 

jlSj ^ ill olllp 

j;f» : JUi M 

!aajI Cj 1 (Jtdi 

> s'''' ' v 

<ul <J t J l>- I 

^ cJ^Sl ^ Jju p 

: Jii p u^JSsi; 
.[U] 

IJla [: cf ^p JlS] 

^ > * > * 

{jA Jc>-lj J^P oljj t is 

■i i i s > , 0 0 j 

I l .j j c ^ jjb jj I 

• 5 35S* l*} if ij pj <-Mj 


[1] Ta Ha 20:14. 



Chapters On The Tafsir Of Qur’an 469 




and they did not mention Abu 
Hurairah in it. Salih bin Abi Al- 
Akhdar (a narrator in the chain) 
was graded weak in Hadlth. Yahya 
bin Sa‘eed Al-Qattan and others 
graded him weak due to his 
memory. 


ij. J\ ^ 

j llalll 

• Sk Cr! 


ioLill o*>HuaJI f-'Uai L tJ^L~<Jl t^-Lwa j ] ‘ jnj y>%j 

Comments: ' * ** >' 0- nA * : C ‘ ^ ^ 

It is proven from this Hadlth . , and other narrations with similar meaning, that 
if the due time for a prayer is missed while being asleep, the prayer will be 
performed with full humiliation and satisfaction just like its appropriate time 
after waking up. A person should have self-confidence and he should also 
trust the power and ability of Allah. 


Chapter 21. Regarding Surat 
Al-Anbiya’ 


In the Name of Allah, 
the Merciful, the Beneficent 


^ © 
(XT 


(1). 3164. Abu Sa‘eed narrated 
that the Prophet igg said: “Woe is 
the valley of Jahannam, the 
disbeliever shall drop into it for 
forty autumns before he reaches its 
bottom.” (i Do tO 

[Abu ‘Elsa said:] This Hadlth is 
Gharib, we do not know of it being 
Marfu‘ except from the narration of 
Ibn Lahfah (a narrator in the 
chain). 


\£j- j! x* tAU- - T\M - O) 
UrfJ ^1 tijJ- ’J, l£U- 

\f} if bk if if 

J i'j :JU M & f- 

<-d ik 

. u'jd 

N j* J>) JIS] 


/ T : Y 1 ^ q i jL>- ^1 Y oVl : o Je d^Lu*j] ! 

. (L _ 5 j I Adiljj 0^1 /£ tOY't t 0 * V 


^ && - nn© - (Y) 

£>Sfl J 4 ^ ^ J^lib 


(2). 3165. ‘Aishah narrated that a 
man came and sat in front of the 
Messenger of Allah and said: 



Chapters On The Tafsir Of Qur’an 


470 




“O Messenger of Allah! I have two 
slaves who lie to me, deceive me, 
and disobey me, and I scold them 
and hit them. So what is my case 
because of them?” He said: “The 
extent to which they betrayed you, 
disobeyed you and lied to you will 
be measured against how much you 
punish them. If your punishing 
them is equal to their sins, then the 
two will be the same, nothing for 
you and nothing against you. If 
your punishing them is less than 
their sins, then there will be 
something in your favor. And if 
your punishing them is above their 
sins, some of your rewards will be 
taken from you and given to 
them.” So the man left, and began 
weeping and crying aloud. The 
Messenger of Allah said: “You 
should read what Allah said in His 
Book: ‘And We shall set up the 
Balances of justice on the Day of 
Resurrection, then none will be 
dealt with unjustly in anything...’ to 
the rest of the Ayah ^ So the man 
said: “By Allah, O Messenger of 
Allah! I see nothing better for 
myself and for them, than me 
parting with them. Bear witness 
that they are all free.” (Da^f) 

[Abu ‘Elsa said:] This Hadlth. is 
Gharib , we do not know of it 
except through the narration of 
‘Abdur-Rahman bin Ghazwan. 
Ahmad bin Hanbal reported this 
Hadlth. from ‘Abdur-Rahman bin 
Ghazwan. 


c/. ^ 

^ lIIJU i j& ^ jjl 

-**,'*" i - o ^ " * 0 i \i - 

JP to J j* J* J* V' 

• ** a . \' 9 >>>\ S ? ? " 

I] jj [S- l* # : <J IS ? ^*^1* L) I 


O IS" ll I dJj LaPJ tSjj jSj j) «/2P J 

iu N Sis iL'lIp 

ojS iL'iip ois ojj "S j 

^ / x „ o / ^ # » /• / , ( >> 

Lap L)IS t uiU L)IS 


t « jjxill kill* <iji 

<U 1 1 yu L. 1 W ! *UJ I (J (J Uii 


^l£j * ^ >jj liit 

!Alj : JU* tiv] jli 

i^- ^4Jj j jLj-T u !4ii j^-3 u 


ilipf 




N vlo^p doj> IJla JlS] 

X x '' X 

\ o a t. # X OX ,X* X >0 * X 0 f XX • £ 

ff if J-r^ - u ^’ 1 tiJJ 

. v^xo Jl>sJ I IJla 0 1 j jP i 


[1] 


Al-Anbiya’ 21:47. 



Chapters On The Tafslr Of Qur’an 471 


jljjftl j* mi rfil ^',4' 


Comments: 

This Hadlth, proves that if a criminal or a sinful person is given punishment, 
he should be punished according to his offence and sin only; punishing him 
more than his offence and sin will be cruelty. 




YA* /A : ju^-I j>-\j [q >^ diL^I] : 

•iSj^ ^ vj c esy*^ 1 


(3). 3166. Abu Hurairah narrated 
that the Messenger of Allah said: 
“Ibrahim, peace be upon him, did 
not lie about anything at all - except 
for three: ‘Verily I am sick’^ while 
he was not sick. And his saying about 
Sarah: ‘She is my sister' and his 
saying: ‘Nay, this one, the biggest of 
them did it.’”^ (Sahih) 

[It has been reported through 
more than one route from Abu 
Hurairah from the Prophet ^ 
without mentioning, it is Gharib as 
a narration of Ibn Ishaq from Abu 
Az-Zinad]J 3] 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Sahih. 


^ i&U- - rm - (r) 

Jup ^ 1 /jp y* 

J li : J li s ^ if c ^ ^ ^ 

o' * > s 0 o . 0 „ " ^ , f 

<Jp 1 I J 

. ^ tf 3 „ „ 

i ^ 1 

j [a<\ : oliUaJl] 4^*" 

(J? 4 ' J ** ^ ® J aJ ^ J l 1^ 4 *. 


f 

‘S-j* 


• [nr] «4ija feZ 

b* ^TJ fe Cr! Lf/j 

u feM & fe 

■lify j* 


IJu [ : 




Jli] 


t A^P j I I 1— t I 0 \jjj 

. i jj 1 Y T V ^ ^ <. ^_L*wa 0 1 j jj *)l you* $ U jJ I ^ I <*1 


Comments: 


^TYW: C 


Ibrahim $SSl regarded the use of the equivocation and ambiguous words 
unsuitable to his dignity and virtuousness; his real aim of considering the 
equivocation, from himself, as a lie was in fact to make an apology to those 
who requested his intercession. Therefore he branded the equivocation and 
use of ambiguous words by himself a lie. According to the people the word 
Saqim (sick) means he was physically sick, whereas he f&B meant that he was 


[1] As-Saffat 37:89. 

^ Al-Anbiya’ 21:63. 

[3j This addition is not there in most manuscripts, and only parts of it is mentioned in those 
where it is found, and some of its meaning is not clear. 



Chapters On The Tafsir Of Qur’an 472 


9 i * - » 


worried, concerned and sick of their idolatry; if he attended the festival with 
them, his worry, distress and sadness would increase even more. As for the 
matter of Sarah, she was his sister according to the religious brotherhood, 
which he himself had told her. ‘No, the biggest of them did it’ was his scoffing 
and laughing at their foolish attitude. Why do you not ask the idols, if they 
can speak, they themselves will tell the story! 


(4). 3167. Ibn ‘Abbas narrated: 
“The Messenger of Allah gjg stood 
to deliver a Khutbah , he said: ‘O 
you people! You will be gathered 
before Allah naked and 
uncircumcised.’ Then he recited: 
‘As We began the first creation, 
We shall repeat it...’ until the end 
of the Ayah He said: 'The first 
to be clothed on the Day of 
Resurrection is Ibrahim. Indeed 
some men from my Ummah will be 
brought and taken from the left 
side, so I will say: “My Lord! My 
followers!” It will be said: “Indeed 
you do not know what they 
innovated after you.” So I shall say 
as the righteous slave said: ‘And I 
was a witness over them while I 
dwelt among them, but when You 
took me up, You were the Watcher 
over them; and You are a Witness 
to all things. If You punish them, 
they are your slaves, and if You 
forgive them...’ [until the end of] 
the AyahP^ I shall be told: ‘These 
people have not ceased turning on 
their heels as apostates ever since 
you parted from them.’” (, Sahih ) 

(Another chain) with similar. 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih . Sufyan Ath-ThawrI 
reported it from Al-Mughlrah bin 


'J, ijbb - rnv - (O 

># > o ^ ^ * S ' |"'t “! . j e ^ 

jj Ij jijT • OXf 

a , > e > ^ „ 

6 Jl J^P . I^J IS .2^1.3 

: (J Uii <lapj^Jlj (J Li 

\\J 4)1 Jl Infill l# 

^ Jjl bU L$> :ly P 4«V> 
J j I » : J IS . [ ^ * 1 ] Aj'V 1 j>-\ ^ 

^ b 5*^' fji <>* 

JU-i Jl bli jUfc ^1 

U V : Jib JjS li 

juiJi jii us jju tiJJJJ IjJjU-i 

v ^ ^ 

Jp && '<rJ J-J ° 

:Jli3 c[MA t \W :5Jb'Ul] iftl [ j>-\ 


(( - , Ls 


lUi : ,lL' ;; iipi 


> S ^ > 

^o'' ,, „J S > ,, '*-'(> '.OS 

, (jbbl e JjP ‘tjui UjJL>- ! 

IoJP lli ^ Jli] 


f 1 * Al-Anbiyia’ 21:104. 
l2] Al-Ma’idah 5:117,118. 



Chapters On The Tafslr Of Qur’an 473 




An-Nu‘man similarly. , 4 , , 

Jl J^P OLJLu* °'JJJ • 

. o jshj {jl} 

oL -jj t LjjJI *Ui i— > I j i o»xJi t |*JLwwo 4j>- j >- lj t aJp ‘ j*** 

. 4j t *\ T o : ^ t <j; j L>tJ I j ^ T A 1 ^ <. <u LiJ I 

Comments: w 


It is known from this Hadith that after his demise, he is unaware of the 
people’s personal and individual deeds. It is not in his knowledge if they 
commit major sins. In this Hadith,, the matter of those Bedouin apostates is 
referred who chose the path of apostasy after the demise of the Prophet gjjg in 
the reign of Abu Bakr *&>; and Aba Bakr battled against them. [Tuhfat AU 
Ahwadhi : vol. 4, p. 149] 


Chapter 22. Regarding Surat 
Al-Hajj 


In the Name of Allah, 
the Merciful, the Beneficent 


(y r ii^ii) 



(1). 3168. ‘Imran bin Husain 
narrated when (the following) was 
revealed: “O mankind! Have 
Taqwa of your Lord! Verily the 
earthquake of the hour is a terrible 
thing...” up to His saying: “But 
Allah’s torment is severe.. - 
he said: “These Ayat were revealed 
while he ^ was on a journey and 
he said: ‘Do you know what Day 
this is?’ So they said: ‘Allah and 
His Messenger know better.’ He 
said: ‘That is the Day when Allah 
says to Adam: Send forth those 
who are to be sent to the Fire. So 
he says: O Lord! How many are to 
be sent? He says: Nine-hundred 
and ninety-nine in the Fire, and 
one to Paradise. He said: “So the 


•/yS J\ *J>\ - rn a - O) 

( jp ( jp bijL>- 

Wz lJr>\ ^ Jr**- Cri J* 

\yLj \ ^ : cJy UJ J li 


: Jli [ T c ^ ] aJI 


: Jli jjL- ^ aT^ I eJLft aJp cJy^l 
ajj I :ljJl ii ^ I 

4jI Jjij : Jli . pip! 

YjUl Lo j !* ij \j tjlJl 


j LJ I ^ a^IJj : J li 

j I LL li : 3 1 i i ** ajJ*J I j jl>- Ijj 


^ Al-Hajj 22:1,2. 



Chapters On The Tafslr Of Qur’an 


474 


^1^1 


Muslims started crying. Then the 
Messenger of Allah said: ‘Close 
your ranks and be straight forward, 
for there was never any 
Prophethood but there was a time 
of ignorance just before his advent, 
so the number will be taken from 
that time of ignorance, and if that 
is not enough, it will be made up 
from the hypocrites. The parable of 
you and the other nations is that 
you are like a mark on the foreleg 
of an animal, or a mole on the 
flank of a camel/ Then he said: T 
hope that you will be a quarter of 
the people of Paradise.’ They said 
AUahu Akbar. Then he said: ‘I hope 
that you will be a third of the 
people of Paradise.’ They said 
Allahu Akbar. Then he said: T hope 
that you will be half of the people of 
Paradise.’ They said Allahu Akbar” 
He said: “I do not know if he said 
two thirds or not.” (Da ( if) ^ 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih , it has been reported 
through other routes from ‘Imran 
bin Husain from the Prophet #|. 


IjjjU® : jig 4jjl J jij JUU cJjSJj 

& b\z NI U 

& xuJl : JU J&Mr i*i; 

{j* ^jj <L)U a1LaL>JI 

ALIKS' j\ *1 ji ^ 

\ y j£L> jl : JU ^ I 

M Jl» :JU p \/J& «&JI Jit 
: JU Jjs> I <£jj I 

^ Ax>J I JbA I ». I jj j_Svj ol J 

fl jlilill :JU Nj JU t 

iui lli t:^ JW 

r? If? tiJJ 

• 3H <y.\ 

- '' " <0 ■" 


jUi> oLjL- ^p tTY /£ : 

jfS ^jl j y ~ . J3j Aj jl^«P iljj 0 \jjj l 

. <C P ^ Y* ^ / ^ ) Jw) J ( £ V £ ^ I o ^Pj 

Comments: 

For the renewal of good news and to revamp the pleasure and excitement of 
the Muslims, the noble Prophet did not tell of all the numbers at once, he 
instead told them again and again so that they would extol Allah’s Highness 
and Excellence repeatedly, again and again. 


^ Meaning this chain of narration; similar in meaning was recorded by Al-Bukhari (no. 
4741), Muslim, and others, and some of it preceded. 



Chapters On The Tafsir Of Qur’an 475 


3169. ‘Imran bin Husain narrated: 
“We were with the Prophet §ona 
journey when some of his 
Companions fell behind. So the 
Messenger of Allah raised his 
voice reciting these two Ayat: “O 
mankind! Have Taqwa of your 
Lord! Verily the earthquake of the 
hour is a terrible thing.. .” up to His 
saying: but Allah’s torment is 
severe.”^ When his Companions 
heard that, they hastened to catch 
up with him, since they knew that 
he had something to say. He ($&) 
said: ‘Do you know what Day that 
is? That is the Day when Adam 
will be called. His Lord will call 
him and say: O Adam, send forth 
those who are to be sent to the 
Fire. He will say: O Lord! How 
many are to be sent to the Fire? 
He will say: From every one- 
thousand there are nine-hundred 
and ninety-nine for the Fire and 
one for Paradise. So the people 
despaired as if they would not 
smile again. When the Messenger 
of Allah saw the state of his 
Companions, he said: ‘Strive hard 
and receive the good news. By the 
One in Whose Hand is the soul of 
Muhammad, you will be counted 
with two creations who are 
immense in numbers; Ya’juj and 
Ma’juj, and those who have died 
among the progeny of Adam and 
the progeny of Iblls.’” He said: “So 
some of the people’s grief went 
away, and he (#|) said: ‘Strive hard 


ob-ai 






>0 > tf - > ' 

\ j L~j LjwL>- 


rm - (r) 


urf' c* f 


Ljl* LjJU>- : 






t oS J* Al)l JUP 

* ^ - 

> ^ ^ ^ O-' 0 ^ s O' 

J <■ Oj IjLs 

S&fi jzy \ jgfy m, <01 1 

* . * ^ ‘'i ^ lyLsi 

$ dji ‘4^** 

kliJi l*I» [Y i Y] 

. aJ^JLi J j j^p aj! l^i -3 1 y~*~ 

; I jJ lj (j£ I 

g&i dlL® : J li . ^JLpI aJj^jj 4iil 
!fol L : <J jjili ajj <3 4)1 


Uj : ^ I : t jUI 

aLLjj Aj JS *. J jA 3 ?jllll 

<jrr? JJ *1>-Ijj ^ 

(j\ j bi .aSc>-LAj Ijjbl U pjih 

IjILpU : J15 ajL^v^L ^JJl au I 

- -i 8 - « - > > *' mi-- i > * 8 L 

L • a L V | *^5 *^ Lj IS" La 

^ j* & 

^jJl jp :JU 

.4 x # # x s, 

Ijj-iJlj IjILp^ : jUi cjjJL>tJ 
VI j^Lil ^ La ! OwLj jJL>T-a ^j~Ai 

^ aXj^J 15 jl j&)\ J$ AiliJlS’ 


[i] 


y4/-//ay7 22:1,2. 



Chapters On The Tafcir Of Qur’an 


476 




and receive the good news. By the 
One in Whose Hand is the soul of 
Muhammad! Among mankind, you 
are but like the mole on the flank 
of a camel, or a mark on the 
foreleg of a beast.’” ( Day) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. 




! (J b] 
* 

.(JjLJi Jaj\ [ < _ i. »../? ] : gif* 


(3). 3170. ‘Abdullah bin Az- 
Zubair narrated that the Messenger 
of Allah ^ said: “It is only called 
Al-Bait Al-‘Atiq because it has not 
been conquered by a tyrant.” (Da^f) 
[Abu ‘Elsa said:] This Hadith is 
Hasan Gharib , and this Hadith, has 
been reported from Az-Zuhrl from 
the Prophet 3jjg in Mursal form. 
(Another chain) from Az-Zuhri, 
from the Prophet ^yg with similar in 
meaning. 


jl — Y* W * — (Y) 

„ 

4 JU I LoA>- . l^J li *X >- 3 

t S o ' * S '5 y /■ ^ f e 

jup cLsJllI : JIB ^1 

* 

If- U*' 0* 

^ 4)i\ Jf j* <.jjy Jl 

UjJn : «j|| 4 aj! Jb : J li 
. jiip y^i aj ju <gSi oiisi 
Ijla [ • <Jbl 

if \Ja] Jij <—*jf 


Cf 

j. jp ^ :&» vlSjti- 

- •" ^ ~ <•' 


^ : Ji'i/jJl ,y \j m/Tr^UJl [J,M oL-1] : £.>J 

( ! ^^Lp L Jlp ^♦^1^]! 4j U? 4U1^aP 

Comments: . ^>1 il* <A> ^ * 


Atiq means ancient, free and honorable; as the House of Allah [Ka‘bah] has 
been free, forever, from the mighty and powerful kings, and no tyrant and 
arrogant could prevail over it, it is therefore called the Ancient, the 
Honorable and Free House. 


(4). 3171. Ibn ‘Abbas narrated: 
“When the Prophet jg was 
expelled from Makkah, Abu Bakr 
said: ‘They have driven out their 
Prophet to their own doom.’ So 
Allah, Most High, revealed: 


^ tilt- - r\v\ - (i) 

* > 0 ' > ^ 
if i <y. ^ 

C ^itaOJp *)l \ (J LjLw* 

* 

o*^f ai' if <■ jr?r <y. If 

+ s s * s / 



Chapters On The Tafslr Of Qur’an 


477 


jljMlN Ji tJfi 


‘Permission (to fight) is given to 
those who are fought against, 
because they have been wronged; 
and surely, Allah is able to give 
them victory.’ 11 ! So Abu Bakr said: 
‘Then I knew that there would be 
fighting.’” (Sahih) 

[Abu ‘Eisa said:] This Hadlth. is 
Hasan , [‘Abdur-Rahman bin 
Mahdl] and others reported it from 
Sufyan from Al-A‘mash, from 
Muslim Al-Batln, from Sa‘eed bin 
Jubair in Mursal form, and it does 
not contain: “From Ibn ‘Abbas.” 
(Another chain) from Sa‘eed bin 
Jubair in Mursal form, and it does 
not contain: “From Ibn ‘Abbas.” 


jj\ Jli ^ • J li 

5b I J jiti .‘Jm Jh* I yr'f 

% \ja ^ -Jus 

y) Jlii & 3 

.J& j ijl c-UIp AiJ : 

* 

wii j IJa [ : Jli] 

Ifh jf fj 4*1 o1 jj 

I ^f t I j^p t <1) Ua*^> 

if : ^ Jr44 ^ if 


* Jh' 

" - a ? >? " . ■ * " >° 

I I Uj-Aj>- . Uj Uj>- 


jjp c 1 JUL* tJJb- 

^'A* jH <jf t ( j4 a A' *1La 

0 ' ^ " l 

• ^ ' if • 5^ crA 

* ^ ^ 

^ j «— >Ij t^l^Jl) <. Y / "% : L^jJ I ^ j>~\ j 

o 1 jjj Y ^ * t Y £ ^ t tt / Y : ^ t AV : ^ to L>- I &j <» j y J 

. I J o ^ 4j (A t V /Y : ^L>J I) <j V l (^p 


Comments: 

This is the first battle, for which the Muslims were allowed to fight in self- 
defence. Because immediately after the emigration, the Muslims were yet not 
so powerful to fight beyond their defence, this Verse also brought glad tidings 
of Allah’s help for the Muslims; and later when Muslims emerged as a force, 
they were then allowed to wage battles beyond their defence. 


(5). 3172. Sa‘eed bin Jubair said: 
“When the Prophet was 

expelled from Makkah a man said: 
‘They have driven out their 
Prophet’ so (the following) was 
revealed: “Permission (to fight) is 
given to those who are fought 
against, because they have been 


: jilj y lUi i£U] - nvt - (o) 

* * ^ r * 

Jo -'■"S , * ^ g i J* ^ 

yc* OUt*-*' ujJj>- : ~U*>-I y\ UjJj>- 

iy. If (4^ If t^^ApVl 

Jli aSL> yo All ^>-1 UJ : Jli j~>- 

uiuJJ ^44 : J [4*j 


[1J ^/-//o/7 22:39. 



Chapters On The Tafsir Of Qur’an 


478 


J» luAi 


wronged; and surely, Allah is able 
to give them victory. Those who 
have been expelled from their 
homes unjustly.”* 1 ! 

[(Those who were expelled were) 
the Prophet j§§ and his 
Companions.] ( Sahih ) 


of d\j 

/ * ' * S S * > £ "T 

j|§ *£\ 

. — 11 jk>\ \^J>U 


Chapter 23. Regarding Surat 
Al-Mu’minin 


( Y £ 1 ) I 


In the Name of Allah, 
the Merciful, the Beneficent 



(1). 3173. ‘Umar bin Al-Khattab 
[may Allah be pleased with him] 
said: “When revelation came to the 
Messenger of Allah #|, one could 
hear what sounded like the drone 
of bees before his face. One day 
revelation was coming to him, and 
some time passed over us. When it 
passed from him, he faced the 
Qiblah, raised his hands and said: 
‘O Allah! Increase us, do not 
diminish us. Favor us, do not 
withhold from us, make us pleased 
and be pleased with us.’ He [^] 
said: ‘Ten Ayat were revealed to 
me, whoever abides by them shall 
enter Paradise (and they are): 
‘Sucessful indeed are the 
believers...’ until the completion of 
tenAyat” [2] 


- nvr - 0> 

* r' ' ° \ i >•' ' <•-'> * o ' ^ 

^ 

a! Cr>s if <3 '32* >J f '& x *~ '■ '2** 

‘2$' j. »33* if Cf ‘(4^ 
^ ^ y ' ' * 
:<Jli Jup jlp 

[<1P <1)1 <—> Ua>«J \ 

5-1p Jjj <bl J 0^ : Jj-ij 

^ 

<1p Ujj <lip 

Nj uSj ^juu : jiij jii; Shi i 

Nj Lkplj c ll$j t UJaiJ 

^-ip ^ip : [M§] Jli ^4 

\'A p ia 

.h—'] 


22 : 39 . 

^ Al-Mu’minun 23 : 1010 . 



Chapters On The Tafsir Of Qur’an 479 


Jlj£ll 


(2). (Another route) from Az- 
Zuhrf with this chain. 


•; iuj i£U - (r> 


[Abu ‘Elsa said:] This is more 
correct than the first narration. I 
heard Ishaq bin Mansur saying: 
“Ahmad bin Hanbal, ‘All bin Al- 
Madini, and Ishaq bin Ibrahim 
reported this Hadith from ‘Abdur- 
Razzaq, from Yunus bin Sulaim, 
from Yunus bin Yazld from Az- 
Zuhrl.” 

[Abu ‘Elsa said:] Only those who 
heard from ‘Abdur-Razzaq early 
mentioned in it: “From Yunus bin 
Yazld”, while some of them did 
not mention in it: “From Yunus 
bin Yazld.” And whoever 
mentioned “From Yunus bin 
Yazld” then he was more correct. 
Sometimes ‘Abdur-Razzaq would 
mention YQnus bin Yazld in this 
Hadith and sometimes he would 
not mention him. [When he did not 
mention YQnus, then it is Mursal]. 


' ’ > oTj « „ \ * O' - | ^ t i ^ 0 ' 

u^y if y y if 

oJAj li^j if y) 


jiiji 
* > 


li^J [ ■ ^ J^] 

y iJfj Jr^ if. '-^yy 
ff if ff\y\ y b^-^b 
y iyy if y iyy if 

. | I jj& ^ ^ if ^ 

^ f y» y*j f : JlS] 

if ' 5b 

If : 5b fy y iyy 

9 . f > - . . O " - . 9. „ * > 

y u~*y if y* yj ‘fy y) u^y 

'J* Ibj -^f j ISj 
. o Aji y ify 


• yP l yy 5b pJ ^bl 

^ Jij^l *V ^ \$rv. ^ cb ^ >-b 

'y t. j&a lj_a Jli J ^ o^y ^ 1 4 <?« .,<? <> ^ 

T^Y /Y t o Y* o / ^ ; ^UJl 4i ^ ^-p o I jj I Jj>- 1 

Comments: .^Ul 


In the first ten Verses of Surat Al-Mu’minun, all those characteristics have 
been mentioned upon which the reform, prosperity and success depend; and 
the people of these characteristics will triumph in this life and in the 
Hereafter. 


(3). 3174. Anas bin Malik narrated 
that Ar-Rubal‘ bint An-Nadr came 
to the Prophet #| - and her son 
Harithah bin Suraqah had been 
killed on the Day of Badr, having 
been struck by an arrow, shot by an 


O' > > O 

l y. 

t oSui ji- 

cjf yji 


xi. - rwt - (r) 

^ 9 " C" >9 > 0 ' .'i* ' 

l 03 LP- ffj Uj-X>“ 

^ <*?$' ^ y cr^' if 


o\s A2\ji ^ jbj ^ 



Chapters On The Tafslr Of Qur’an 


480 


J+t+JL 


unknown person - so she came to 
the Messenger of Allah sjg and 
said: “Inform me about Harithah. 

If he has reached goodness, I shall 
be forbearing and patient. If he has 
not reached goodness, I will 
struggle supplicating for him.” So 
Allah’s Prophet m said: “O Umm 
Harithah! There are gardens in 
Paradise, and verily your son 
Harithah has reached the highest 
part of Al-Firdaws, and Al-Firdaws 
is the highest part of Paradise, its 
most center and best.” (Sahlh) 

[Abu ‘Elsa said:] This Haditjh is 
Hasan Sahlh Ghanb as a narration 
of Anas. 

fa X A * ^ i <dbla? w > Jr o Ij 1 qa L 


• cfc + •' + a X - f V " •' ' l 

C-jli J p jAj 

je- fjJ HI 

Q2- ^ y 

^ oLj 

jli>- l$j\ Ij® ! «||§ ,1)1 jUi 

dlljl jlj <L>- ^ 

. Lgjfl^ j\ J <L>ej! OjJJ 

. I fA Kmm + l j*" 




? . 4j oi \s3 OjJ»> 

Comments: 

This HadXth explains the meaning of the 11 th Verse of Surat Al-Mu’minun : 
‘Those who shall inherit Firdous (Paradise)’. It proves that a Muslim who 
partakes in the battle with passion of Jihad and he is killed by an arrow 
coming from an unknown direction, and its shooter is unknown too, he will be 
regarded as a martyr. 


(4). 3175. ‘Abdur-Rahman bin 
[Sa‘eed bin] Wahb - that is Al- 
Hamdani - narrated that ‘Aishah 
the wife of the Prophet #g said: “I 
asked the Messenger of Allah jjg 
about this Ayah : And those who 
give that which they give with their 
hearts full of fear...” tl] ‘Aishah 
said: “Are they those who drink 
Khamr and steal?” He said: “No, O 
daughter of As-Siddiq. They are 
those who fast, perform Salat , give 
charity while they fear that their 
Lord will not accept it from them: 
It is these who hasten to do good 


:JJ> J\ - TWo - (t) 

^ a j o > ^ > a 

iJ* f> wJLi \Jo 

L $\ - if. {j* 9 **^ 

: cJli L£jIp j! - 

aJSM oL & J jZ> j cJL- 

oJU £v] -L 

/ ; s ^ / 0 / / t > ^ 

^ 0^® ^ wwJ j \ 0 :ialp 

jiiSl vSL U cN» :JU 

c V ' . .... c ' > ,, 

J ^sV>cj J y JUaljj JjXsiOjj J 


m Al-Mu'minun 23:60. 



Chapters On The Tafsir Of Qur’an 


481 


jMjifl*? 


deeds, and they are the foremost of 
them.”^ {Hasan) 

[Abu ‘Elsa said:] This Haditji has 
been reported from ‘Abdur- 
Rahman bin Sa‘eed, from Abu 
Hazim, from Abu Hurairah, from 
the Prophet jgg, similarly. 




J by - j UJ jjijl iWjf jJi v M 

. # o jXj L- l$J pjb j O I I 

Id-* Jjjj [*aS]j [ : Jti] 

1 <1^ 

. Ha jA; ^ ^)l jp sjo* jl>- 

to-U jjI *>■ >>-lj 


^ ijlp * ^jui r<u 4 nr /r^uJi ^ ^ din, 

^jp * I I J t ^ ^ V . ^ <• I -t*P b j^S .AA do A>elJ J (j£ J I jJ I j*_l L>- I (J li U5 <uto Ip JL) 


YT / ^ A ; 6^**«4j ^3 <l>- j>- 1 .' 0 jij* ^1 doJ>- $ Ua j^pj jUI ^ LjjJl 


Comments: 


V-^r* L^l 0* f 4/ 1 ^ *4*^ <ji Cr*^ 


It is known from this Verse and from the Hadlth that after performing a good 
deed, the person should have fear and worry, lest it should not achieve the 
status of acceptance from Allah because of one’s own shortcomings and 
weakness. The people who have this type of cautious concern, they hasten to 
perform good deeds and they enjoy the fruits and good outcome of their good 
deeds. 


(5). 3176. Abu Sa‘eed Al-KhudrI 
narrated that the Prophet said: 
“Therein they will grin, with 
displaced lips... - he said - “He will 
be broiled by the Fire, such that his 
upper lip will shrink until it reaches 
the middle of his head, and his 
lower lip will droop until it is near 
his navel.” [2] {Da*if) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Gharib Sahlh. 


^ j: - nvn - (0) 

* 

ij "ji* [ jjj LLd 1 ^jj] I j^p llj 
J\ je- ^ je- i ^[ JLjj 

H ^ id 1 Jj^Jl dd id 

Jli ['*0 Q :<Jl» 

L : 4JUJI oLi j&l Jijii 


. ildJi <5 





, «<b 




J!' 



. YOAV:fJUB [ 


. ^P 


^ Al-Mu’miniin 23:61. 

^ This narration preceded under no. 2587. 


Chapters On The Tafsir Of Qur’an 482 


jijjin 


Comments: 

The fire of the Hell will bum the faces of the disbelievers, due to which their 
figures will look scary, horrible and terrifying and their faces will be 
disfigured. 


Chapter 24. Regarding Surat 
An-Nur 


ItjZ [j*j - (I* 

2 

(To 


In the Name of Allah, 
the Merciful , the Beneficent 


(1). 3177. ‘Amr bin Shu'aib 
narrated from his father, from his 
grandfather, who said: 'There was 
a man named Marthad bin Abi 
Marthad, and he was a man who 
would carry captives from Makkah 
to Al-Madlnah.” He said: “And 
there was a prostitute woman in 
Makkah called 'Anaq, who was a 
friend of his. He had promised a 
man from the captives of Makkah 
that he would transport him, and 
he said: 'So I came until I reached 
one of the walls of Makkah on a 
moon-lit night/ He said: "Anaq 
came along and she saw the 
darkness of my shadow next to the 
wall. When she reached me she 
recognized me and said: 
"Marthad?” So I replied: "(Yes it 
is) Marthad.” She said: “Welcome, 
come and spend the night with us.” 
I said: “O 'Anaq! Allah has made 
illicit sexual relations unlawful.’' So 
she said: "O people of the tents! 
This is the man who takes your 
captives away!” He said: “Eight 
people followed me, and I went 
through the passes of Al- 
Khandamah. I stopped at a cave 


: oS - nvv - O) 


J 

i . 0 ^ 

4JJ 1 O—f' 

sSl ^ ^ 

ct 


If 

— » »• ’ • ' 


Jli ^ 

JiSn 

:5 

Jli jJrj 'o\S 

: Jli ojl>- 

t <UjI 

b\Sj 

o 

t) J 


S-' ^ t , > 

& 

hi 


Jl2 Sl^il 1 

cil 2j 

: Jli 


jl $ dlj td 

e"" * ^ 

dLjui? O-i IS J [jjUP'] 

> 0 

si : J li c dUj>tj 

& Jr? 

^4-5 

it 

hi J\ 


1 ^ 


aj li Jjlip : Jli t aLJ ^ 

O^SI iaSlAJl j JJ 

: cJlis . jg jA : oJ Uii 


: oii 

t dulii uxp 

JLi Jli *>JU 

J t-’j* 


li oJ li . li^J 1 <i) l • 

(3 up li 

: Jli 

'JiVjJ jo: jJ.p\ iii 

! r l^Jl 

^Jl O— $Jo li Jo-Uid 

> 9 " ^ / 

1 oS^d*ij aJVJj 

i^ii 

Ijp lAs 


J ' 



J / X > % ^ 

<_5^ 



Chapters On The Tafsir Of Qur’an 


483 




and entered it. They came until 
they stood over my head, and they 
began urinating, their urine falling 
on my head. Yet Allah made them 
unable to see me. He said: ‘Then I 
went back. I returned to my 
companion to transport him - and 
he was a heavy man - until I 
reached Al-I dhkh ir. There I 
removed his shackles to make him 
easier to carry, since he was 
exhausting me, until I arrived at 
Al-Madlnah. I went to the 
Messenger of Allah ig and I said: 
“O Messenger of Allah! May I 
marry ‘Anaq? [I said this, two 
times] but the Messenger of Allah 
3|| was silent, and he did not reply 
to me at all until (the following) 
was revealed: The Zani marries not 
but a Zaniyah or a Mushrikah; and 
the Zaniyah , none marries her 
except a Zani or a MushrikP^ So 
do not marry her.’” (Hasan) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Ghanb , we do not know of 
it except through this route. 


*>L J 

<&S\ 4Xp \ ±Zg>\ 

I 0^3 Ji ^s>~ I 

! I j U : C-Jjb ^g 4I1 I <J j-i* j o-j U 

^yg 4b1 U lillp I 

£££ V J )\ > cJ> r (Jj 

jl $j> Vi l+i-C V V] 

U# :|j| 4il JjJLj JUi [f] 4-±^ 
b\j vj \ ^ijJi 

. tAi i3jJLo jl jlj Nl Lg^5sL V 
I jjt [ : JIS] 

. 4>*^J I 1 -L& ^ ] 43 *)! \ s j£* 


IjJ 1^ 4 ! j3 ^ * — j Lj y\ 4?~ y>- \j j>%j 

a, j> <iu~* ja rrr*: c ni 

.^JJl 4^ljj \*\l/Y: r 5UJl 

Comments: 

The zeal of Faith of a Muslim society should be alert to such an extent that 
they express hatred and detestation against adultery with total due 
determination, if an adulterer wants to marry in a Muslim society, no faithful 
person should think of marrying his daughter with him; and only an 
adulterous or a faithless person is available for him to marry. No faithful 
female should accept him as her husband; likewise if there is an adulteress no 
faithful male should think of marrying her, only an adulterer or a faithless 
person should be available for her to marry. It is unlawful for the faithful 


[1] An-Nur 24:3. 



Chapters On The Tafsir Of Qur’an 484 


jljifti j* t*At 


people to marry the adulterers and adulterous ones. However, if they make 
sincere and determined repentance, then there is no harm in marrying them. 


(2), 3178. Sa‘eed bin Jubair 
narrated: “I was asked about those 
who were involved in the case of 
LVan and if they are to be 
separated, during the leadership of 
Mus‘ab bin Az-Zubair. I did not 
know what to say. So I went to the 
house of ‘Abdullah bin ‘Umar and 
I sought permission to enter. I was 
told that he was taking a nap, but 
he heard me talking and he said: 
‘Is it Ibn Jubair? Enter. You would 
not have come except for a need.’” 
He said: “So I entered and found 
him laying on a saddlecloth from 
his mount. I said: ‘O Abu ‘Abdur- 
Rahman! Are those involved in 
LVan seperated?’ He said: 
‘Glorious is Allah! Yes. The first 
who asked about that was so-and- 
so the son of so-and-so. He came 
to the Prophet and said: “O 
Messenger of Allah! If one of us 
saw his wife committing adultery, 
what should he do? If he were to 
say anything, his statement would 
be a horrible matter, and if he were 
to remain silent, his silence about 
the matter would be horrible.” 

He said: ‘So the Prophet $| 
remained silent and did not answer 
him. Afterwards he came to the 
Prophet and said: “The one who 
asked you about it has been tried 
by it.” So Allah revealed these Ayat 
from Surat An-Nur: ‘And those who 
accuse their wives and have no 
witnesses except themselves, let the 
testimony of one of them be four 


J jr^r if J* 

* * 


sjlp - nvA - (T) 

c 1 kilTJl xp ^p ^ 

if 

aIIp ^Xp J up 

tA>-L>- Nl iJJL (■[>- U ( J^*ol ? jyfT ^1 

JJ-j apS^j y* 1^ cJU-oi : Jli 

«< " 

olip up Cl C : . aJ 

o| t ! auI 

L ji\ iilJi j^p JL* {j* Jjl 

cJljl b£||| au! J jLj \i 

y* ^ ^ S' S ^ ^ ^ ^ ^ ^ ^ iS £ 

li 4 jI j^I ^!j ol jj 

C^iw ^ : l a p jjsS oJ 

I L. *5wJ . (3 J^P 1 ^glp 

^33 1 ^yl vilJi X*j llii A*>J pi* 
aj c~l£i ^5 aIp iiilx Ol : jUi 3|§ 

jjl)! oil'll [oJla] Atfl (Jy li 

t 

[^— *\] ^ 4I1L cj'jifZ 


jW\ 




Uii : Jli 

^ 1 jp jl aJlP 

V : Jlii . 1 cylJtP ^ Oj-*l l^-^l 

Jj . ifeip cJls’ u iiSw ^JJij 



Chapters On The Tafsir Of Qur’an 

testimonies by Allah^ 11 - until the 
end of those Ayat. He said: ‘So he 
called for the man and recited the 
Ayat to him and admonished him, 
reminded him, and he told him: 
“Indeed the punishment of the 
world is less than the punishment 
of the Hereafter.” So he said: 
“Nay! By the One Who sent you 
with the Truth! I did not lie about 
her.” Then he (^) did the same 
with the woman, admonishing her 
and reminding her and he told her: 
“Indeed the punishment of the 
world is less than the punishment 
of the Hereafter.” She said: “Nay! 
By the One Who sent you with the 
Truth! He is not telling the truth.”’ 
“He said: ‘So he started with the 
man: He testified four times, by 
Allah that he is one of the truthful, 
and the fifth time that the curse of 
Allah be upon him if he was one of 
the liars. Then the same with the 
woman: She testified four times by 
Allah, that he was one of the liars, 
and the fifth time that the wrath of 
Allah be upon her if he was one of 
the truthful. Then he separated the 
two of them.’”^ ( Sahih ) 

There is something on this topic 
from Sahl bin Sa‘d. 

[He said:] This Hadlth is Hasan 
Sahih. 

U l ^ j v 4 j dlLJ I JLP 


485 




cN :cJl2 ^llp ja dill 

|JL3 C U « jAJU 

^*3^ La 1 1 ^ 40 h l.i l ^ ^ 0 ^ **.9 

{j* ol^ ol 4b I ol 

^jl si t 15 sJ I 

Ol 40*aL>iJl^ 5^^ *y*l^ 

p ^JbLill fjA j\S o\ ^ L^JsS' 

* 1*4 d 

• <y. j* 

I*1a^ [ : jp JU] 

* 


^ fcoUiil — « 




. [ ^ ^ T : ^ i ^JLwo ^ o T o 4 : ^ ^ j L>^J 1 ] ^ I 


^ 1] Ari’Nur 24:6-10. 

121 This preceded under no. 1202. 


Chapters On The Tafsir Of Qur’an 


486 


(3). 3179. Ibn ‘Abbas narrated: 
“Hilal bin Umayyah went to the 
Prophet H and accused his wife of 
committing illegal sexual 
intercourse with Shank bin Sahma’. 
The Messenger of Allah St said: 
‘Either you produce proof, or you 
will receive the legal punishment 
on your back.’” He said: “Hilal 
said: ‘O Messenger of Allah #§! If 
one of us saw a man over his wife, 
should he go and search for 
witnesses?’ The Prophet St kept on 
saying: ‘Either you produce proof, 
or you will receive the legal 
punishment on your back.’” He 
said: “Hilal then said, ‘By Him 
Who sent you with the Truth, I am 
telling the truth and Allah will 
reveal to you what will save my 
back from the legal punishment.’ 
Then (the following) was revealed: 
And for those who accuse their 
wives, but have not witnesses 
except themselves, let the 
testimony of one of them be four 
testimonies by Allah that he is one 
of those who speak the truth.’ [1] 
He recited it until he reached: 
‘And the fifth; should be that the 
wrath of Allah be upon her if she 
he speaks the truth. Then the 
Prophet SI left and sent for the 
two of them. They came, and Hilal 
bin Umayyah stood and took the 
oaths. The Prophet St was saying: 
‘Allah knows that one of you is a 
liar, so, will either of you repent?’ 
Then the woman got up and took 
the oaths, and when she was about 






[jiL; J iUi] - nv^ - (r) 

I-'a 5 ’ " 2 ✓ f >0 > S ^ ^ 

! ^Jlp ^yl uJ Jl?- 

dip h\yt\ 9 AS Zf] jl ^llp 

J Jlii ^ St J3l 

:J15 !» :St « 3 bl 

Ij Jl>- I ^Ij lij 4 All ij Lj I c) (J Lfii 

tAlJl l Aj\ yi\ Jlp *}b-j 

t j \ Jj>- Sflj aL 3I>) • St ^ J 

^JJl j 3 d^ : 3 1 ^ 

^ isjt j Dpj Ji jin- 

oyj^ 3 jd 

z / / . j. ■» ✓ / ^ » ''f 

IjXS ^ 1 ^jl *UlL 

J ^ j I Jl 

St ^Jjl 

aIo! ^ U^ll 

jl Jxj 2)1 jp : St Jdlj ^4-^ 

c-woli c Jlj “ o 15 L>5j->- 1 

J ^ * 4**^ l5*J I i -CP O-j 15 djj dJ 

IjJlS . 5 ^ ul dii dl>iaP 

d^lSCii3 : ^j^Cp ^jjl 3^ t : LgJ 

•> 1 1^3 d i id? ^ L „ . ^ 

3 ui 

aj jli t 


nl An-Nur 24:6-9. 


Chapters On The Tafslr Of Qur’an 


487 




to take the fifth one; That the 
wrath of Allah be upon her if she 
he speaks the truth’, the people 
stopped her and said to her: Tt will 
definitely bring about Allah’s curse 
upon you (if you are guilty).”’ Ibn 
'Abbas said: 'So she hesitated, and 
recoiled so much so, that we 
thought that she would withdraw 
her denial. But she said: ‘I will not 
dishonor my family for the rest of 
their days.’ The Prophet then 
said: 'Watch her, if she delivers a 
child with eyes that appear to have 
Kuhl on them, big hips, and fat 
shins then it is Sharlk bin Sahma’s 
child.’ (Later) she gave birth to a 
child fitting that description. So the 
Prophet Ig said: ‘If it had not been 
settled in the Book of Allah [the 
Mighty and Sublime], I would 
punish her severely.’” ( Sahih ) 

[Abu 'Elsa said:] This Haditli is 
Hasan Gharib [from this route, as a 
narration of Hisham bin Hassan]. 
And this is how this Hadith was 
reported by 'Abbad bin Mansur; 
from 'Ikrimah, [in Mursal form], 
from Ibn ‘Abbas from the Prophet 
3§g. Ayyub reported it from 'Ikrimah 
in Mursal form and he did not 
mention “from Ibn 'Abbas” in it. 


: JU l 4 <ilJ jS aj 


j*] 

41)1 




■ft' 

. «jli 

IjJj 0 JIS3 

* „ . ? . 1 r # „ 

i JIS] 

^ LJLa 

J? A>-y 11 I-La Ja] ^rif 

1-La j 

J 0 

is. 

ICi 1 oiOb j [ jtl>- 

i & ‘ 

I'h 

°Ji\ Aa 


o - > 

if fjt' 

o'jjj ‘Wi Iff 

* if 
' * 



aJ> ‘jUj pJj 



jj iuJl o' j I I lil \ 

. Aj jl-Cj T *W \ : 1 LJ 

Comments: 

The Verses with regard to invoking curses were revealed regarding the 
incidents of Hilal bin Umayyah and Uwaymar Ajlani; they both inquired the 
Prophet 3jg of this issue; that if a husband sees his wife committing adultery 
what should he do. These Verses were revealed regarding this issue and the 
Prophet jg recited the Verses unto them both and they performed Li’ an. 
Therefore the revelation of the Verses is referred to both of them. [Tuhfat Al- 
Ahwadhi ,: vol. 4, p. 154] 


Chapters On The Tafiir Of Qur’an 


488 




(4). 3180, ‘Aishah narrated: 
“What was said about me had been 
said, and I myself was unaware of it, 
the Messenger of Allah ^ got up 
and addressed the people, He 
recited the Tashah-hud and after 
praising and expressing gratitude to 
Allah, as He deserved, he said: To 
proceed: O people! Give me your 
opinion regarding those people who 
made a forged story against my 
wife. By Allah, I do not know 
anything bad about her at all. By 
Allah, they accused her of being 
with a man about whom I have 
never known anything bad, and he 
never entered my house unless I 
was present there, and whenever I 
went on a journey, he went with 
me/ Sa‘d bin Mu‘adh [may Allah be 
pleased with him] got up and said: 
‘O Messenger of Allah #|! Allow 
me to chop their heads off!’ Then a 
man from Al-Khazraj, to whom the 
mother of Hassan bin Thabit was a 
relative, got up and said (to sa‘d): 
‘You have told a lie! By Allah, if 
those persons were from Al-Aws, 
you would not like to chop off their 
heads.’ It was probable that some 
evil would take place between Aws 
and Khazraj in the Masjid while I 
was unaware of that. 

‘In the evening of that day, I went 
out for some of my needs, and 
Umm Mistah was accompanying 
me. On our return, Umm Mistah 
stumbled and said: ‘Let Mistah be 
ruined!’ I said to her, ‘O mother! 
Why do you abuse your son?’ On 
that Umm Mistah became silent 
for a while, and stumbling again, 


^ - n a* - (t) 

j y LJitaA : L)^Lp 

Ld : cJii a-JLjIp 

, , s > 5 i ^ > 

& c-Ut Uj '<,* JiS-* Ji 

J**j>*£ 4U\ (J j 

\dZ d# :Jli li iii! ji U, df. J;\j 
u u\j jk\ ijLi J & 

t Jad i/t ^j-L& I 

^ a 'l > t x , 

^>■0 ^dp Cl~dp La <0di^ 

^ cJp Nj Ulj Sf I Ja3 

<0j I iLL> flii «^*^a 

o I ^ L)dji : Jlii [*up 

'iyt j4-j fd 

JaAj OjIj if jlls- C*>lSj 

IjJlS" M «Silj d icJiS :JUi 

f4^ M c4^-f u ^ 

ilrt ^ ^ 

£ Ida j tils i <> O-dp La j t JL>tdaJ I ^ 

f! d 

‘c^ ^ 

diS^i dEl !j»t : d JJJl 

c.Ju3 ! ^tiadva : cdlii O jXp 




j cdsdj dlj 


1 !fl : L§J 

cdx5 j^> ^ d Lai Ail Id I 

La !4ilj ! tdiLl !^l ^ I : L$J 
: cdli ^^Ld : cJlas dLi *^1 ddl 

ijlS" JL3j ! O-U ^ll O yLy 


Chapters On The Tafslr Of Qur’an 489 


jijj&i wji^i 


she said: ‘Let Mistah be ruined!’ I 
said to her, ‘O mother! Why do 
you abuse your son?’ She stumbled 
for the third time and said, ‘Let 
Mistah be ruined!’ I said to her, O 
mother! why do you abuse your 
son.’ Upon that she said: ‘By Allah! 
I do not abuse him except because 
of you.’ I asked her, ‘Concerning 
what of my affairs?’ So, she 
disclosed the whole story to me. I 
said: ‘Has this really happened?’ 
She replied, ‘Yes, by Allah!’ I 
returned to my house, so 
astonished, that I did not know for 
what purpose I had gone out. 

‘Then I became sick and said to 
the Messenger of Allah ‘Send 
me to my father’s house.’ So, he 
sent a servant with me, and when I 
entered the house, I found Umm 
Ruman downstairs, while Abu Bakr 
was reciting something upstairs. My 
mother asked, ‘What has brought 
you, O daughter?”’ She said: “I 
informed her and mentioned the 
whole story to her, but she did not 
feel as I did about it. She said, ‘O 
my daughter! Do not worry much 
about this matter, for there is never 
a charming lady loved by her 
husband who has other wives, but 
that they feel jealous of her and 
speak badly of her.’ But she did not 
feel the same about it as I did. I 
asked her: ‘Does my father know 
about it?’ She said, ‘Yes’ I asked, 
‘Does the Messenger of Allah #§ 
know about it too?’ She said, ‘Yes, 
the Messenger of Allah ^ also 
knows about it.’ Tears filled my 
eyes and I wept. Abu Bakr, who 


lJ* ^ ‘.cJli 

-U-l . £^>-1 pi aJ (JJ Jl jl Sj 

J C-*£pjj J Ala 

(J i l ^ 
jijj oai-jj j\s Jl cJL>-ai jUJI 

oJlii t 1^JL> I j 

l£ jy>- li : oJ li ! IJ t- 1>. Uo : I 

U bli C^aiJl IgJ J 

wlLLp ! A-Jo Ij : dJ Lai c £_L> 

£lili ilj>\ cilb UliJ Ul j £$ cjtlll 

^ iJ ^ ^ 9 

14 jXCS- alp 

^ ^ r 1 ^ 

:cJli t ^ I aj ^1p ai j : cJi :cJli 

t |*-*j : cJ li ? J!|j| au I J * cUi 

^ ^ ^ V ^ B-'®'' 0 I 

t li U : J^Si J lii J jli \j£ ' <3 j* 

t s '' * " > tf 9 * s 

w-sbldi t L^jLi ^£b (_£aJl :cJli 
ojj- 3 *^j ^ 1 :jiii oiiifr 

jill J] 

cV :cJlii ^ JUj ^ J| 

cJU VI Cp IfcU U Ijjilj 

ji t£j Jblli slaJl J^a; ai^j 

: <J lli aj Ij> 6^ I ’ li I j t 

Aj l^J I jiaibil 5||| ALU I J j ^a^l 

L^-JLp Lo jlilj ! a 3 i I 0 l>«~b :oJIa 3 

^ilii j JU ^Uiii ^ u vi 
: JL ii t Jj Jj ^JJI jJ-Jl OJIJS jSfl 


Chapters On The Tafsir Of Qur’an 


490 


^wii 


was reading upstairs, heard my 
voice, and came down asking my 
mother: ‘What is the matter with 
her?’ She said, ‘She has heard what 
has been said about her.’ On that 
Abu Bakr wept and said: ‘I beseech 
you, by Allah, O my daughter, to 
go back to your home.’ 

I went back to my home, and the 
Messenger of Allah g| had come 
to my house asking my maid- 
servant about me. The maid- 
servant said: ‘By Allah! I do not 
know of any fault or defect in her 
character except that she sleeps 
and lets the sheep enter and eat 
her dough.’ On that, some of the 
Prophet’s Companions spoke 
harshly to her and said: ‘Tell the 
truth to the Messenger of Allah 
Finally, they told her of the 
slander and she said: ‘ Subhan 
Allah!\ By Allah, I know nothing 
against her except what a goldsmith 
knows about a piece of pure gold.’ 
Then this news reached the man 
who was accused, and he said: 
‘ Subhan Allah!\ By Allah, I have 
never uncovered the private parts 
of any woman.’ Later, that man 
was martyred in Allah’s Cause. 
“Then next morning, my parents 
came to pay me a visit and they 
stayed with me until the Messenger 
of Allah 2H came to me, after he 
had performed the Asr prayer. He 
came to me while my parents were 
sitting around me on my right and 
my left. The Prophet ^ said the 
Tashah-hud , praised and glorified 
Allah and said, ‘Now then, O 
‘Aishah! If you have committed a 


t Jai U j !4jI jL>wA 

y Jxa* : its Ip JJU 

^ J tp P* p- 

Jpt P py. 

JZ\j <iSbl xp lp\ ypi PPj 

Ij jl*j : Jli aJLa \ Loj ^Ap 

o"" 0 ^ x o * 0 > X 

j\ \*- Cx3jli oAS" Ip 

y* J Iaj 4A»I jU 4 jI ^J\ yp 

ya o I Jij : oJlS C «oLp 

0 X > «x # £ i s oxx 

. iLwA 'j$X> <jl ol I y? 

; cJ-43 y\ CUidli 4>l J^-Aj iaP jj 

Jl>\ JLiAli ?Jyl liUi : Jla . il>- 1 

: cJli idJU : JLlai 

O-Jolj 4JJ 1 Cx> LJl9 

Ul : cJs JU tiiil y* Uj aIIp 

-Li! p5JHP llli U 

As y\ :cis jdj jUAK; 

Ai L$jI ji3 Jisl ^ I 4 j1j oLo 

> ^ X ^I’x » ^ 8 

^ 0^1 U ^ !4i!j . ^jIp L$j 

^ ^ a ^ ^0^ 0 > X 

Cx-LojJlj !oJli 

:JU IjI aIJlp A^l 

irf 

U £ Aiitj 

X X X 

<ul AjxAj ^^jIp 1 j : oJU [ ^ A : 
yX^)! y\j A ~^' ^ aipLxj yo 


Chapters On The Tafslr Of Qur’an 

bad deed, or you have wronged 
(yourself), then repent to Allah, as 
Allah accepts the repentance from 
His worshippers/ 

“An Ansari woman had come and 
was sitting near the gate. I said to 
the Prophet ‘Isn’t it improper 
that you speak in such a way in the 
presence of this lady?’ The 
Messenger of Allah ^ then gave a 
piece of advice and I turned to my 
father and requested him to reply 
to him. My father said, ‘What 
should I say?’ Then I turned to my 
mother and asked her to answer 
him. She said, ‘What should I say?’ 
When my parents did not reply to 
the Prophet #§, I said the Tashah- 
hud , praised and glorified Allah as 
is His due, and I said: ‘Then, by 
Allah! If I were to tell you that I 
have not done (this) and Allah, the 
Mighty and Sublime, is witness that 
I am telling the truth, that would 
not be of any use to me on your 
part, because you (people) have 
spoken about it and your hearts 
have absorbed it (as truth); and if I 
were to tell you that I have done 
this sin, and Allah knows that I 
have not done it, then you will say, 
‘She has confessed her guilt.’ By 
Allah! I do not see a suitable 
example for me and you except the 
example of - and I could not 
remember Ya‘qub’s name - 
Yusufs father when he said: So 
patience is most fitting. And it is 
Allah Whose help can be sought 
against that which you describe.^ 


491 




\ I" .*''>*•**> ' a ' . - > a t. 

vytj -yyr 

4 <ti) I (Jjji JjL[j] 0j3tp L ^ 

^ jUi ll ii- ols U J0I ol5o : cJli 
^ y\ V «IjI } : cJl 49 

X*s >- 1 U5_Uj>-I 'Jj e>J0>-l ''Jj <uJi 

L0 0 Jji] (. y (Jjjl I 01 

: 3 Ip do lS"j . 0 j 0 jaj I 

0U l^oJu 0.0 Co k Joj Lol 

✓ 0 '' s' t' * * > 0 £ ' * a 

yy Ul j I 

£0a JLj* 40 ^01 0 »03 a 

(jj I ] I jjj I -i-P ll<J I J Cj lo I 

o JJ 1 

3* (*4~? 3*-? 

LpxIiJL^ £jio ^ <0 IdJli 

4j ! oj3 <u)l Jjjli 0J0 

3$ 

4/^' 3& fa ^ I 

4 4*^3 

ill J <l 3 ^ 5 ) 3 $ i_yH 

, Jj jjt Jli [YY] % 

4 J ^Lpj 0 c-^0 U| 0j IS ImajIj 

. .,/jj jl5 10 

^00- J 15] 


Ji f 


ULa 


4 ? 




I - > 0 '. ^ - 9 " - ^ > 0 > ^ ^ ^ * - - 

yr'j jyj 'ky ot iSjj **• j 


m 


Fw^w/ 12:18. 



Chapters On The Tafsir Of Qur’an 


492 




She said: “It was at that time that 
Revelation came to the Messenger 
of Allah and we remained 
silent. Then the Revelation was 
over, and I noticed the signs of 
happiness on his face while he was 
wiping (the sweat) from his 
forehead, and saying. ‘Have the 
good tidings O ‘Aishah! Allah has 
revealed your innocence/ At that 
time I was extremely angry. My 
parents said to me, ‘Get up and go 
to him/ I said, ‘By Allah, I will not 
do it, and will not thank him nor 
either of you, but I will thank 
Allah, Who has revealed my 
innocence. You have heard (this 
story) but neither of you have 
denied it, nor have you changed it 
(to defend me)/” 

‘Aishah used to say: “But as 
regards to Zainab bint Jahsh, Allah 
protected her because of her piety. 
She did not say anything except 
good (about me). But her sister, 
Hamnah was ruined among those 
who were ruined. Those who used 
to speak evil about me were 
Mistah, Hassan bin Thabit, and the 
hypocrite ‘Abdullah bin Ubayy [bin 
Salul] and [it is he who] used to 
spread that news and tempt others 
to speak of it, and it was he and 
Hamnah who had the greater share 
therein. Abu Bakr took an oath 
that he would never do any favor 
for Mistah at all. Then Allah, Most 
High, revealed this Ayah: ‘Let not 
those among you who are blessed 
with graces and wealth’ [until the 
end of the Ayah\ referring to Abu 
Bakr: ‘to give to their kinsmen, the 


a x ex£ » 1 a £ x # > ax 2 0 ^ \ \ * 

oi j?.s' i y. if if 

&\ igui ^\ij jl lilU} 

- x •- 

J lli <L;Ip xJ. I 


5 x £ " a > o 


LIa 


a? 



Chapters On The Tafsir Of Qur’an 493 




poor, and those who left their 
homes for Allah’s Cause.’ — 
meaning Mistah — up to His 
saying: Do you not love that Allah 
should forgive you? And Allah is 
Oft-Forgiving, Most Merciful. 

On that, Abu Bakr said: ‘Yes, by 
Allah! O our Lord! We wish that 
You forgive us.’ So he returned to 
what he had been doing.” (Sahih) 
[Abu ‘Elsa said:] This Hadltji is 
Hasan Sahih Ghanb as a narration 
of Hisham bin ‘Urwah. Yunus bin 
Yazid, Ma‘mar, and others 
reported this Hadltjt from Az- 
Zuhri, from ‘Urwah bin Az-Zubair, 
Sa‘eed bin Al-Musayyab, ‘Alqamah 
bin Waqqas Al-LaiUn and 
‘Ubaidullah bin ‘Abdullah, from 
‘Aishah, and it is longer and more 
complete than the narration of 
Hisham bin ‘Urwah. 


. y* oA/YVV* : ^ tvaV:^ t^Jl 4- ■ • 


(5). 3181. ‘Aishah said: “When my 
innocence was revealed, the 
Messenger of Allah s)g stood on 
the Minbar and mentioned that. He 
recited the Qur’an, and when he 
descended, he ordered that two 
men, and the woman, be beaten as 
their Hadd” (Sahih) 

[Abu ‘Eisa said:] This Hadlth is 
Hasan Ghanb , we do not know of 
it except as a narration of 
Muhammad bin Ishaq. 


[jiL; & 1U5] i&U - t \ a \ - (o) 
if <y) cy ff If 

(^jJlP 4 -JLjIp J^P to 

'tij Sil 'Jl i £jg 4)1 

olj^olj J 



111 y4n-7Vur 24:22. 


Chapters On The Tafsir Of Qur’an 494 




. J}L>s^l 43 jA-> 

^j-C- ^ 0 ^ tOAdJl -l?- _>L C4jf-U <L>-j>-lj OiU**jJ I gj j>U 

jcs- L iy}j ^ lS'^' *^- <> - :> '' a "^d-^ (j^* 4jl*Xo 

.ro./ A: ^j! 

Comments: 

In this Hadlth, the carrying out of accusation on Hassan bin Thabit, Mistah 
and Hamnah is mentioned; and the of Hadd on ‘Abdullah bin Ubayy is not 
stated, the infliction of the punishment on him is disputed. According to the 
majority, he was not given the punishment because he was a hypocrite. [For 
detail see: Al-Kawakib Ad-Dardn , vol. 4, p. 227, footnote 1 of page 222] 


Chapter 25. Regarding Surat 
Al-Furqan 


- (To 

(Yl 4i>*iJ!) jliyiJl 


In the Name of Allah, ^ * 

the Mericul, the Beneficent 


(1). 3182. ‘Abdullah said: “I said: 
‘O Messenger of Allah i||! What is 
the worst sin?’ He said: ‘That you 
make an equal to Allah, while it is 
He who created you.’” He said: “I 
said: ‘Then what?’ He said: ‘That 
you kill your child fearing that he 
will eat with you.’” He said: “I said: 
‘Then what?’ He said: ‘That you 
commit adultery with your 
neighbors wife.’” {Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan [Gharfb]. 

(Another chain) from ‘Abdullah, 
from the Prophet ^ with similar. 
[Abu ‘Elsa said:] This Hadltji is 
Hasan Sahih. 


[jii; <v lUi] &U - rut - o) 

>' 1 tf -- Sf a " >0 1 . jJ . , > ° ' \'l* ' + 

bj jl>- 

if ‘Ji'j if ‘J -?'j j* 

"■ «* * " <« 

U : cJj : <J li 4jj I ^ j** Cy ^ 

M> : Jli lJIji ^ J^j 

:cJi : Jli li; 4 

• ■ la^ jl jl& ! Jli ?lalJ 

jt» : jii ?iiu : JJi : jii t «iu; 

• ij,y 

IfJ- lli y) Jli] 

U I : jljlj [jLtu ^ 

3 > a ^ >9 , a 

ji- jUii 

Jj-** <>* ‘ </} a* 

• 1 


Chapters On The Tafsir Of Qur’an 495 




. I Jla [ : y) JVS] 

l$Jj <djl Oj&Jo N *— t ^ v.a. - J I b^jUxJl t aJlp- 

JjIj ^l ( Oj.A>- AT : ^ (. p-L~«j (_£ jLa-> £ V T T I c I N j jJ 

Comments: ^ 

The neighbor of a person deserves his sympathy and kindness and a neighbor 
is a protector and guardian of his neighbor’s honor and sanctity. But if the 
guard begins to violate the sanctity and a neighbor violates the honor and 
sanctity of another neighbor and he robs the neighbor’s honor. Who can then 
be expected to be a guardian! 


(2). 3183, ‘Abdullah said: “I asked 
the Messenger of Allah which 
sin is the worst/ He said: ‘That you 
make an equal to Allah while it is 
He who created you, that you kill 
your child so that he will not eat 
with you - or because of your food, 
and that you commit adultery with 
your neighbor’s wife.’” He said: 
“And he recited this Ayah: ‘And 
those who invoke not any other 
god along with Allah, nor kill such 
person as Allah has forbidden, 
except what is required, nor 
commit illegal sexual intercourse - 
and whoever does that shall receive 
punishment. The torment will be 
doubled for him on the Day of 
Resurrection and he shall abide 
therein in disgrace.’” [1] (Sahih) 

[Abu ‘Elsa said:] The Hadith of 
Sufyan from Mansur and Al- 
A‘mash (the other chain above) is 
more correct than the narration of 
Shu‘bah from Wasil (no. 3183) 
because he added a narrator in its 
chain. 

(Another chain) with similar. [He 


- rur - (r) 

ts ft \ ^ o' Sl| > o * „ ^ 

^ofc-**** « Jo \ CoJ^^ 

dr* l J t_/ dr* J*f'j dr* 

{j£ 1 4Ail 0-J Ldo ! (J IS 4JJ I J *£> 

<1)1® : Jli 9 |»JaP 1 b u JJ I 

J5U *1)1 Cx? Jxaj d)l j c 

^ ^ s 0 % ^ ^ ^ J ^ ^ ^ 

<1)1 J bbiJUlil? {jA j\ \ 

V 4jVI TAJj :Jii . 

b4'j b)^d X? ^ (lJ 

^ o CG\ 

.[T<WTA 

(1) b y) J15] 

✓ ^ # > s t i £ s o * ° 

• <_s? ^Ij 

* Z s > ^ > t , >0 > Z s > \'i'y ' 

^ jJ Ui^> 

* t s ' ' 's t * t 0 

y) °cA ‘J+fh J* tA J 

* ®iJ tj ^ ^ ^ b>:'j 


Al-Furqan 25:68,69. 


Chapters On The Tafsir Of Qur’an 496 


nil «S wljji 


said:] This is how it was reported 
by Shu‘bah: “From Wasil, from 
Abu Wa’il, from ‘Abdullah” and he 
did not mention ‘“Amr bin 
Shurahbll” in it. 

I jl 2J l_5 ‘ — >-X>- V I {j* 


Chapter 26. Regarding Surah 
Ash-Shu‘ara’ 

In the Name of Allah, 
the Merciful, the Beneficent 


j* ‘•J kfb if <sjj 

* 

IP '■‘P °PP A ^ PP IP ‘J?0 

' * - " 

, fl > a „ ^ 

• ui 

fcU*jl Aj>~yP\j ! ^ Jp+j 

. JjUI 

* ^>U] - (T 1 
(TV 4i>dl) 


(1). 3184. ‘Aishah said: “When 
this Ayah was revealed: ‘And warn 
your tribe of near kindred.’^ The 
Messenger of Allah 3p said: ‘O 
Safiyyah bint ‘Abdul-Muttalib! O 
Fatimah bint Muhammad! O Banu 
‘Abdul-Muttalib! I have no power 
to help you at all before Allah! Ask 
of me whatever you want from my 
wealth.’” (Sahih) 

[Abu ‘Elsa said:] This Haditjh is 
Hasan Sahih. This is how Wakf and 
more than one narrator reported 
this Haditjr. “From Hisham bin 
‘Urwah, from his father, from 
‘Aishah” similar, to the narration of 
Muhammad bin ‘Abdur-Rahman 
At-Tufawl (no. 3184). Some of them 
reported it from Hisham bin 
‘Urwah, from his father, from the 
Prophet gjjg in Mursal form without 
mentioning ‘Aishah in it. There are 
narrations on this topic from ‘All 
and Ibn ‘Abbas. 


iSjS\ y\ - rut - o) 




> jS ^ > yK* s' 


^ ^LLa li : j^ 


: {j* 

: Lala . 1 1 ^7^ 


cJJj ill : cJli ^ (4^1 


[Y\£] ok^-lp $.1* 

xs- cjj L» : <u1 J y*>j J li 

JuP L !ju»j>b4 dJo <u>Js> li L> ! tw^lia.^1 1 

jt-SsJ Jlla! ^ i 

U J* 

s' ^ ^ ^ | /■ 

y\ JU] 

lj> <Sjj 

iA' 4 ^ lA* ^ ® j ^ 

1 9 £ t , O ^ a £ ^ > ^ ^ - 

jj 1 ~Up ^>s_) <u*vj Ip 

t5 ^ P. j* tsjjj . tijL&i i 

?ci ^ ^ IP 

■ SP IP <_s h ■ '^PP 


Ash-Shu‘ara’ 26:214. This narration preceded (no. 2310). 



Chapters On The Tafsir Of Qur’an 497 




. yv \ * \ fjjc 

Comments: ^ ^ 

The close relation and the family ties with the Messenger of Allah 3 g§ will be 
ineffective for protection against Hell and deliverance from it without 
believing in him; but with Faith this relation will be beneficial. 


(2). 3185. Abu Hurairah said: 
“When (the following) was 
revealed: ‘And warn your tribe of 
near kindred’^ the Messenger of 
Allah ig gathered the (families) of 
the Quraish (calling them) one and 
all, he said: ‘O people of the 
Quraish! Ransom yourselves from 
the Fire! I have no power to 
prevent harm or bring benefit to 
you before Allah! O people of 
Banu ‘Abd Manaf! Ransom 
yourselves from the Fire! I have no 
power to prevent harm, or bring 
benefit to you before Allah! O 
people of Banu Qusayy! Ransom 
yourselves from the Fire! I have no 
power to prevent harm or bring 
benefit to you! O people of Banu 
‘Abdul-Muttalib! Ransom 
yourselves from the Fire! I have no 
power to prevent harm or bring 
benefit to you! O Fatimah bint 
Muhammad! Ransom yourself 
from the Fire! I have no power to 
prevent harm or bring benefit to 
you! All you have is the womb, and 
the kind relations that shall come 
of it.” ( Sahih ) 

[Abu ‘Elsa said:] This Hadith is 
Hasan [Sahih] Gharib from this 
route. [It is known as a narration of 
Musa bin Talhah]. 


^ x* t£U - n ap - (r) 

Uj ’ji 

oi 44^' 4^ ft* Jjft* fti 4' 

i^i} ft* tAAli? Jt ^ yt J* i 

cJjJ UJ : Jli 

^ ^ ^ $ : • 1^®'-“ “ i > * * * * 

U~Jj^ £*>■ 

^ e > \ e i ^ # ^ ^ ■ 

^jA jXka D) : u Ui 

tj p <i>i # ft ftft N ft ft\ 

\jXoj\ !pll* JuP j XkA Ij t IjLdj 

ft I ^ ft ftft V ft ft ^ ftft 
\ftjft \*ft ^ p; i; . P Vj p 
p ft ftft i ft ft jf ftft\ 

Ijjil ! .lia^.ll _Lp Lj . idj N j 

Ip jjj pit V ft ft & ftftfi 

I ! cp aUI® li Ij t V j 

ij p ft viUit V pi did; 

ftftj P3 dJJ Si . P 

p>- li» ft J13] 

0"^ • ‘fry * ! Id-* K -rfj* f 

. [i>Ui» ^ d~o»- 


^ Ash-Shu f ara* 26:214. 



Chapters On The Tafslr Of Qur’an 


498 


j * ijdii 


(3). (Another chain) Abu Hurairah 
narrated from the Prophet 
[similar] in meaning. 




ii & ~ <V 


<• JZ* J 411111 j* b\'y^ ^ llii 


a* cf 




oi cAy ^ 




cs* 


t ob-AM 


. oLjcoj [ojj>*j] ^£5 

o - fh • 


. 4 j tJl-j T * i ^ 

Comments: 

It is proven from this Haditjt that the Messenger of Allah ig| is not 
omnipotent he does not have authority of doing everything in the universe 
that enables him g| to cause harm to someone or benefit without Allah’s 
permission and will. This type of belief is false, because according to this 
philosophy, whoever is caught by Allah because of his sins, Muhammad is 
able to get him free, but whoever is caught by Muhammad, no one can get 
him free, even Allah. 


3186. Qasamah bin Zuhair said: 
“Al-Asha‘ri said: ‘When (the 
following) was revealed: ‘And warn 
your tribe of near kindred ,[1] the 
Messenger of Allah placed his 
fingers in his ears, raised his voice 
and said: ‘O Banu ‘Abd Manaf! 
Hearken!’” (Hasan) 

[Abu ‘Elsa said:] This Hadlth is 
Gharlb from this route as a 
narration of Abu Musa. Some of 
them reported it from ‘Awf, from 
Qasamah bin Zuhair from the 
Prophet in Mursal form - and it 
is more correct - without 
mentioning “from Abu MUsa” in it 
[I mentioned it to Muhammad bin 
Isma‘Il, but he did not know it as a 
narration of Abu Musa]. 


: iUj 4d Jup 

if. if <■ f?)f if Jfj 

Jjj LJ : JI 3 :<Jli jfj 

4)1 J jLj 

/ ^ v ^ s>> 

UM : JUi ^yio 

. U tjlia JuP 

<Lif y\ JlS] 

oljj Jij y* ^ I /y I J-A 

if Jf j if. if if 

if ur'f lJ) if 

J} If **A Jf^l 


•lA I y3> 


oJu>*JD 


Aj kjjp {jA 




^YV|q yu 

jj 1 f~ J> ' if a^**w*> Jjj jj I -Jo 


^ Ash-Shu ( ara’ 26:214. 



Chapters On The Tafsir Of Qur’an 499 


j* in a > 


Comments: 

It was an Arab custom that the call of ‘Yd SabahaK used to be made at a high 
place to get the people’s attention, which would give message to the people 
that something very serious is going to happen; and the people should get 
together to plan protection and safety against it. So the Prophet followed 
the same method to get the Quraish together to warn them against the danger 
of the Hereafter. When all the Quraish had gathered, he then addressed them. 


Chapter 27. Regarding Surat 
An-Naml 


[ lyts - (yv 

(TA 


In the Name of Allah, 
the Merciful, the Beneficent 



3187. Abu Hurairah narrated that 
the Messenger of Allah said: “A 
beast will emerge from the earth. 
With it shall be the ring of 
Sulaiman and the staff of Musa. It 
will brighten the face of the 
believer, and stamp the nose of the 
disbeliever with the ring, such that 
when the people gather to eat, it 
will be said to this one: ‘O 
believer!’ and to that one: ‘O 
disbeliever!”’ (Daif) 

[Abu ‘Elsa said:] This Haditlk is 
Hasan [ Gharib ]. This Hadith., about 
the beast of the earth, has been 
reported through other routes from 
Abu Hurairah from the Prophet 
There are narrations about this 
from Abu Umamah and Hudhaifah 
bin Usaid. 


I * *1 *1 : ^ I 1 L c ^ 1 


el- : : 

ri* 5 . - 

A-P- UjJL>- 

- r 

> 

< 



o*\ 
1/ \ 

•fc 

> 0 > 0 - 
in 



^ ‘ 

oi 

: 

d j-lj dl 

, •* 

•v-y 

‘J^y 

uipj jeiLi 

j&\ All j lAJj 



Oj^..A>A 

> , ^ 8 % * 
3^ d| 

* - 


U : lii 


: 11 a 

jj£> 






11a [ : jfi Jli] 

t J 5^' '■i* jf 1st M 4^' 0* 

<a\*\ ^>\ IjZ v-jGi .^jS/i cis 

> , , 

o ^ \ . > * 

^jl jZ%j 


JjP : Ajj £A0 ft 

/®!A»->-l] 4 *«L«I I ^jUI HJ I (jUauti! I <J I 3 1 0 ^Sla 

.[TUr:^] A~J iiJL-j [YtA 



Chapters On The Tafsir Of Qur’an 500 


* . • _ r 

Jljill 4*4*’ 


Comments: 

When a beast from the earth will appear prior to the Day of Judgement, it 
will draw a clear line of distinction among the people. The faces of the 
believers will gleam and the noses of the disbelievers will be stamped with a 
seal; this is how they will recognise each other and they will call each other 
accordingly. 


Chapter 28. Regarding Surat 
Al-Qasas 


- (ya 

(Y<\ itoJl) 


In the Name of Allah, 
the Merciful, the Beneficent 



(1). 3188. Abu Hurairah, may 
Allah be pleased with him, said: 
“The Messenger of Allah 2g said 
to his uncle: ‘Say La llaha illallah 
and I may bear witness with that, 
on your behalf, on the Day of 
Judgement.’ So he said: ‘If it 
weren’t that the Quraish would 
insult me (saying): “He only said it 
out of fright” then I would delight 
your eyes.’ Then Allah the Mighty 
and Sublime revealed: Verily, you 
guide not whom you like, but Allah 
guides whom He wills.” [1] (Sahih) 
[Abu ‘Elsa said:] This Hadilth is 
Hasan Gharib , we do not know of 
it except as a narration of Yazid 
bin Kaisan. 


[jil; & iui] t&U - r\AA - o) 

J> ijd ^ ^ ^ 

y] Sll fjU- y\ J&- : Jli '2S 

y iy 

(Jli “CP 4)1 j Ojjy 

till! Jij-il liiil Nj : * 0 *} 5|§ 4)1 

L^j ^ ji N jJ Jliti] t ft uji) 1 L^j 

. [on] 4&S o? a ^ £ 

v- *ij& <y~>- li* [ <” 


^*JU t y 1 


(L# Jlp i\j tjUjNl C^jLw© 4j>- y- \j \ ^ y**J 


■ if ; C us* 

Comments: 

The word ‘Guidance’ is used for two meanings: a): To show the path or way 
and b): To take to the destination. The Prophet’s ig duty is to show the 
straight path and to convey the True Message to the people, but to make the 
people guided is not in his authority, this authority belongs only to Allah. 


[1] Al-Qasas 28:56. 



Chapters On The Tafslr Of Qur’an 501 


(jijjiii wijji 


Chapter 29. Regarding Surat 
Al-‘Ankabut 


!JJ~* [{jiJ 

(T * AA>JI) O 


In the Name of Allah, 
the Merciful, the Beneficent 



(1). 3189. Mus'ab bin Sa'd 
narrated that his father, Sa'd, said: 
“Four Aydt were revealed about 
me” and he mentioned the story. 
Umm Sa'd had said: “Did not 
Allah command you to honor (your 
parents). By Allah! I will not eat or 
drink anything until I die or you 
renounce (Islam).” He said: “So 
when they wanted to make her eat, 
they would force her mouth open. 
So this Ayah was revealed: And We 
have enjoined on man to be dutiful 
to his parents; but if they strive to 
make you associate (partners) with 
Me, of which you have no 
knowledge, then obey them 
not.” flJ (Sahih) 

[Abu 'Elsa said:] This Hadlth is 
Hasan Sahih . 


jiL; £ iUi i£U - t\a\ - o) 

>0 * 6 s } ' .Ml“ “‘'i* \ \ * 0 * & ' > 

J Uj \ j Li I j 

> -ii lit , jJL^S>- 

0 * I * ' > • ^ 9 ^ > 9 J >« „ 'tit 

t -> /y u Li 

y5"Jj LI ^ j I oJ y 1 : J15 JucJx I 

4)1 y>l JLi ! JbLO fl cJlij t -uki 

I Nj UUUp 1 N !4)lj . 

taj : Jli <. jl c-> LI j-Ji 

cJj^i t Uli La jl Ij-^ljl 

111 * , ,^>-4^ 0-^^ ‘L'V I ojjb 

.[A] *fl\ ■4^1 

IJLa [i ji\ Jli] 

< 

• 0T?- 5 


jU, ^ ^ n trT/wu:^ tjuSii 




. 4j 1 J 


(2). 3190. Umm Han! narrated 
that regarding Allah’s saying: 
'...And you practice evil in your 
meetings...’^ 21 that the Prophet 
said: “They would throw pebbles at 
the people of the land and make a 
mockery of them.” (Da^f) 

[Abu 'Elsa said:] This Hadlth is 


^ til* - n v - (t) 

J 4)1 J Aj& L0 I y> \ ll . 0*}Lp 
ScsjL* f' <0* <jJ <0* 

j «Jy J 3 j£ 4 ^' 0 ^ 


^ Al-Ankabut 29:8. 
Al-Ankabut 29:29. 



Chapters On The Tafsir Of Qur’an 


502 


f » • _ l 


Hasan , we only know of it as a 
narration of Hatim bin Abl 
Saghlrah from Simak. 


I J\S» :J U [U] JJCjfcS 

0>« " >" 0 £ S a t ' * . a 

. J*' 

UjI C-oJc>- 1 -La [ I Ji ^ 

£■ , 

uh' y <y 


<j L-*l 4^L-»>I ^1 ^jp Y* £ ^ i £ Y £ / *\ ; 4j>-jj>-\j [uu a^ o^l***l] . ^jj>v 

1» J*5> L js' ^SUJl ^jl # 


.(!!)j^iJI ^ JU ^*JJl A^ljj 1 • ^ /T : pj 

Comments: 

They would do inappropriate and abhorrent things in their gatherings, hurling 
stones on the strangers and wayfarers, and making fun of them was a part of 
their misconduct. Breaking wind aloud, pulling down the waist garments of 
others, whistling, playing dice, cards and to commit indecent acts were their 
favorite activities. Nawab Siddique Hasan Khan mentioned many of their 
misconducts in ‘Fath Al-Bayan’. [ Tuhfat Al-Ahwadhi : vol. 4, p. 160] 


Chapter 30. Regarding Surat 
Ar-Rum 


„ ' } r o ^ 

L Cr?J 


* c->U] - (T • 


(n 5i>J0 ^/j\ 


In the Name of Allah, 
the Merciful, the Beneficent 




B $ 


(1). 3191. Ibn ‘Abbas narrated 
that regarding “Alif Lam Mlm. The 
Romans have been defeated” (In 
the nearest land, and they, after 
their defeat, will be victorious. 
Within Bid ‘ years. The 
Messenger of Allah jjj| said to Abu 
Bakr about the wager: “Why were 
you not more cautious Abu Bakr? 
For indeed Al-Bid { refers to what is 
from three to nine.” (Sahih) 

[Abu ‘Elsa said:] This Hadith, is 
Gharib Hasan from this route; as a 


iUJ y\ - r > ^ > - O) 

^ iUJ ^ :J&\ jjl 


: 5 


>o£.| os >0 i, , * o s "t* ' 

(1^ 5“' V" 


^11p ^1 j* ylJuP 

^ ✓ ✓ ✓ 

:4>-lLs ^Sf Jli 3§[j§ 4)1 J jJ- j jl 

4 i; cl^-i cut o ^Ji>» 

1 -La [ : JU] 


[1] 30:1,2. 



Chapters On The Tafslr Of Qur’an 503 

narration of Az-Zuhri, from * 0 & „ „ 

‘Ubaidullah from Ibn ‘Abbas. & 


jMmJU 


1 I I Jla y* ^vj>- 


i - «• «i ^ ± , *" > t <*■ 

•O- 1 ^ ^ Cr* 

c " " 

°'jjj ^ 0^ yp TT t /T : jL>-1 j*\ 4>- ^ 

C/> i y* J1 "L^s- jJL>- y -u_>^* \ Y *1 / 1 : jIjS/ I JSLi-a y ^jUJaJl 

_ .n<U : r C >Jij \Y 0 /t :^jUyi xp -uU 

Comments: ^ 

Abu Bakr set a short time limit, as follows, therefore the Prophet 2§ told 
him to be careful and to increase the period to nine years. 


(2). 3192. ‘Atiyya said: Abu 
Sa‘eed narrated: “On the Day of 
Badr, the Romans had a victory 
over the Persians. So the believers 
were pleased with that, then the 
following was revealed: Alif Lam 
Mim. The Romans have been 
defeated, up to His saying: ‘the 
believers will rejoice - with the 
help of Allah”’ [1 > He said: “So the 
believers were happy with the 
victory of the Romans over the 
Persians.”^ (Sahih) 

[Abu ‘Elsa said:] This Hadlth is 
Hasan Gharib from this route. This 
is how Nasr bin ‘All recited it: 
“ Ghalabat Ar-Rum 


Q* •; - n<\r - (y) 

( jp' I Lo-X>- : I 


JP t£iaP JP OUlii jp to! 

c -> jJo i jlS" tlJ : <J Uj I 

cLiJi k — ->*P li ^ j 

:JIS [0-\] ^ 4 o 

■LTV ^ py ->>«■% 

IojP [:y-e jjl J«] 

• ^^Ip y j-s* 2 j 1y I -iS I l-U j jP 

. Y ^Y* o : ^jl5J 


Comments: 

The reason for the Muslims' pleasure and rejoicing follows in the narrations 
ahead. 


(3). 3193. Sa‘eed bin Jubair 
narrated from Ibn ‘Abbas, 
regarding the saying of Allah, Most 
High: Alif Lam Mim. The Romans 
have been defeated. In the nearest 
land”^ he said: “ Ghulibat wa 


y ifti - r\w - (r) 

\ os OS >0 is ,s> ^ „s > 

^>\ JP jyP JJ 

^ — y** ( jp <Jl>eJd 


[1] Tr-flum 30:1-5 

121 This preceded under no. 2935. 

l3] Ar-Rum 30:1-3 



Chapters On The Tafsir Of Qur’an 


504 




Ghalabat (defeated and then 
victorious).” He said: “The 
idolaters wanted the Persians to be 
victorious over the Romans 
because they too were people who 
worshipped idols, while the 
Muslims wanted the Romans to be 
victorious over the Persians 
because they were people of the 
Book. This was mentioned to Abu 
Bakr, so Abu Bakr mentioned that 
to the Messenger of Allah ig and 
he said: ‘They will certainly 
prevail.’ Abu Bakr mentioned that 
to them, and they said: ‘Make a 
wager between us and you; if we 
win, we shall get this and that, and 
if you win, you shall get this or 
that.’ He made the term five years, 
but they (the Romans) were not 
victorious. They mentioned that to 
the Prophet and he said: “Why 
did you not make it less (than)” - 
He (one of the narrators said): I 
think he said: “ten?” He said: 
Sa‘eed said: “ Al-Bid‘ is what is less 
than ten” - he said: “Afterwards 
the Romans were victorious.” He 
said: “That is what Allah Most 
High said: Alif Lam Mlm . The 
Romans have been defeated’ up to 
His saying: ‘And on that day, the 
believers will rejoice - with the 
help of Allah. He helps whom He 
wills.’ [1] Sufyan said: “I heard that 
they were victorious over them on 
the Day of Badr.” (Sahih) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan Sahih Gharib , we only know 
of it as a narration of Sufyan Ath- 


- * ' s * 

12s- : J li i^si\ J3 ~j o cJc. o 
O ^ <j j< / .. .J 1 O ■ O ..U - J 

b\ btij jujSn jit 

jit j-jU js. ; 

< 1)1 JZ y\ JZ i/j'ji 

* f 

jjl o^50i ^ ® *. Jliii 

Oli SUl Jj&j GZ Jiil JZ 

015 d\J I j£j \iS a 015 

1%-U J^>*i 4 li5j li5 ^50 

fu :Jl£i 3g iUi \//& \/jfe 

: Jli aljl : Jii «0j3 djc>- 

: Jli l Oji \ x&S* Jli 

: ^ 1*1 OiJOi : J IS <. jl>o p j I cj 

Ji 4p' 4$ ° -5*4 

s >> ' > ->:r r' 

: Ollii Jli . 

• o' ''O'' 0 uT " 

•>** fji p-fc** 

{ y~+>- 1 -Ia [ : Jli] 

OLaJ 43 Ul V o 

•V** uJ Or^ 


30:1-5. 



Chapters On The Tafslr Of Qur’an 505 


(jljjffl Jmh* *JU 


ThawrI from Habib bin Abl 
‘Amrah. 

* ^ tj •> c. h o* [<>—>-] - 

b j~» ^5L>«Jl i J->*J I ^jJ->«JJj (j^^’ (_ l) LjL/o 

. \ tt ’. ^ i \ £ 0 / \ * '. o ^ t’\~JaS\ o^jj\j <ai\jj t \ * /Y * 

Comments: 

The news of the Roman victory over the Persians came when the Muslims 
had overcome the polytheists in the battle of Badr, so the Muslims rejoiced 
twice. 


(4). 3194. Niyar bin Mukram Al- 
Aslaml said: “When (the following) 
was revealed: Alif Lam Mlm. The 
Romans have been defeated. In the 
nearest land, and they, after their 
defeat, will be victorious in Bid ‘ 
years.’^ — on the day that these 
Ayat were revealed, the Persians 
had defeated the Romans, and the 
Muslims had wanted the Romans 
to be victorious over them, because 
they were people of the Book. So 
Allah said about that: 'And on that 
day, the believers will rejoice - with 
the help of Allah. He helps whom 
He wills, and He is the Almighty, 
the Most Merciful.^ The Quraish 
wanted the Persians to be 
victorious since they were not 
people of the Book, nor did they 
believe in the Resurrection. So 
when Allah revealed these Ayat, 
Abu Bakr As-Siddlq, may Allah be 
pleased with him, went out, 
proclaiming throughout Makkah: 
Alif Lam Mlm . The Romans have 
been defeated. In the nearest land, 
and they, after their defeat, will be 
victorious, in Bid ‘ years.’^ Some 




- rm 


(O 


• > 0 > , ^ 

4 olJ^Jl ^J\ J* ^J\ /jjl 

iji jQ <j* if. b J p 

iii -j O p)\ cli O ;Jl> cJ> llJ : Jli 
(j ° j 

pj^Ji 

<J\SC 4) I Jji Siii Jp'j 

% \\dz ^ 44 4 4*1 o 344' 

jj^!b ^>j jL/j ojI Sj 

V j 41 '44 p-s-'V 44 

^ ' Jj->' 1I1& t 0 '4l 

4 <CP -UJ I 1 ^Sl Jji 

<4 4 o 44 0 4'^ 

? • r. •"!*>' At' 

j o ^ ufjVi 

triS* 0^ Ir'^ 

j Lj — ' Jjj Jj 


30:1-4. 
[2] 30:4,5. 

[3| 4r-fi«m 30:1-4. 



Chapters On The Tafsir Of Qur’an 506 



of the Quraish said: ‘Then this is (a 
bet) between us and you. Your 
companion claims that the Romans 
will defeat the Persians in Bid ‘ 
years, so why not have a bet on 
that between us and you?’ Abu 
Bakr said: ‘Yes.’ This was before 
betting had been forbidden. So 
Abu Bakr and the idolaters made a 
bet, and they said to Abu Bakr: 
‘What do you think - Bid' means 
something between three and nine 
years, so let us agree on the 
middle.’ So they agreed on six 
years; Then six years passed 
without the Romans being 
victorious. The idolaters took what 
they won in the bet from Abu 
Bakr. When the seventh year came 
and the Romans were finally 
victorious over the Persians, the 
Muslims rebuked Abu Bakr for 
agreeing to six years. He said: 
‘Because Allah said: ‘In Bid ‘ years.’ 
At that time, many people became 
Muslims.” (i Sahih ) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih Gharib [as a narration 
of Niyar bin Mukram]. We do not 
know of it except as a narration of 
‘Abdur-Rahman bin Abl Az- 
Zinnad. 


Jls JJij - 

SJ y\ jli - 

15 j£, J IjJUj jU^ll \y^\yj 

* s' ^ ^ ' S / S '''' s $ 

Jli . j ctil-jj IiLj 

: JU 

0 I li \j O i .Jy -J I 

aLUI cJi>o ULU (. yl 
* * ~ ' 

jjJJ-JI >l*i t. ^Jlp O 

j'J : 1 

: Jls 

yU ilJi jIp jJLifj 
^ vL.J^ \ti y\ Jli] 

c?J ^ <Lr? 


y ylj i^/o'.k jUJI y ^j^ll yl 

* ^ ^ ‘ C. c ^ I <u :> U^J I j; y^ J) I-Lp Js>- y> \ *\ V_ ^ : y? 

Comments: 

Initially the disbelievers won the bet at the set time, but at a later time it was 
set again with an increased time limit and the number of camels was also 
increased to one hundred. The Romans prevailed over the Persians at the 
same time as the Muslims won the battle of Badr, so the Muslims were 
immensely pleased. Abu Bakr gave the camels in charity after winning the bet, 
because by then betting had been prohibited. According to the apparent 



Chapters On The Tafsir Of Qur’an 507 


9 » * _ l 


circumstances, the Romans’ victory over the Persians seemed almost 
impossible; but according to the Qur’anic prophesy the impossible thing 
appeared to come true, due to which many people embraced Islam. [For 
detail see: AbKawakib Ad-Daran , vol. 4, footnote on pages 232, 233] 


Chapter 31. Regarding Surat 
Luqmdn 


“ On 

(n 


In the Name of Allah, 
the Merciful , t/ie Beneficent 

(1). 3195. Abu Umamah narrated 
that the Messenger of Allah 
said: ''Do not sell the female 
singers, nor purchase them, nor 
teach them (to sing). And there is 
no good in trade in them, and their 
prices are unlawful. It was about 
the likes of this that this Ayah was 
revealed: ‘And among mankind is 
he who purchases idle talk to divert 
from the way of Allah. ”’ [1] (DaHf) 
[He said:] There is something 
about this from Ibn ‘Umar. 

[Abu ‘Eisa said:] This Hadlth is 
Ghanb , it was only reported as a 
narration of Al-Qasim from Abu 
Umamah. Al-Qasim is trustworthy, 
and ‘All bin Yazld (one of the 
narrators) was graded weak in 
HaditJi , this was said by 
Muhammad bin Isma‘il. 


% - rHo - O) 

j-* J ] ^ ^ ^ ^ if 1 

if ^f ^f 

ijjuj v ® *. <j jii i (j ji* j {jp Uo i 

j t V j Vj oillih 

1 2 u * i ■" ■" s *“ • ~ " I ^ 

esU (jfs? s? 5 

<>• [4Ip] cJjji iJLi 

ill 4*^ _>4^ Ua— i 

.[1] Zy\ yf\ 

UJI 4-> vLai ll» jS JU] 

0* 4^4^- dr; iJjy. 

<. a^oj Ldl 1j 

. J-OJ>S>3 <]l3 t I 

. ^ T A T : t ^laj I [ ^ 


Comments: 

According to Hasan Al-Basri, ( Lahw Al-Haditff (idle talks) means everything 
that makes one unmindful of Allah’s worship and His remembrance, like: 
useless story telling, vain talks of mockery and jokes, indecent and impolite 
activities, music and dance etc. [Ruh Al-Ma'ani : 21, 22; p. 91]. In the light of 


[i] 


Luqman 33:6. This narration preceded under no. 1282. 



Chapters On The Tafslr Of Qur’an 508 4*^ 

this Verse and the Hadlth i, any such business that makes one unmindful of 
Allah’s worship and His remembrance is prohibited. 

Chapter 32. Regarding Surat 

As-Sajdah (rT a>Jl) 


In the Name of Allah, 
the Merciful, the Beneficent 



(1). 3196. Anas bin Malik said 
about this Ayah: Their sides 
forsake their beds* 1 * - “It was 
revealed about waiting for [this] 
Salat which you call Al-Atamah 
(Hasan) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih Gharib , we do not 
know of it except through this 
route. 


J\ 4i ip - rm - O) 

V 1 I jup ^ jaJ 1 wUp LjJ^- : j L j 

t ^ ^^>*4 J^P {j* ^p 

^ AjN I ^P 
jUail ^3 [M] 

. \ ^-PJb I o tA vai 1 [ojjfc] 

& [:>rf Jti] 


^ J ^ It 

Comments: 


. O-jJl \X A Sf 1 43^xj N jP 

i/ [<>->■ : 

. a ^ ojta jlp dj 


The saying of Anas informs that staying away from the beds while waiting for 
Isha’ prayer is also a meaning of this Verse; so leaving the bed for the 
midnight prayer ( Tahajjud ) as well as for the morning prayer (Fajr) is 
definitely included in the meaning of this Verse. 


(2). 3197. Abu Hurairah narrated 
that the Prophet ggg said: “Allah 
Most High said: T have prepared 
for My righteous worshippers what 
no eye has seen, no ear has heard, 
and no human heart has 
conceived.”’ And that is testified to 
in Allah’s [the Mighty and Sublime] 
Book: No person knows what is 
kept hidden for them of delights of 


JS ill tsSi - mv - or) 

i £*^p V I j^p <. ^ U \ I j^p (1) LoLd> x>- 
Jli» :Jii -*]| aj 
N U ioJipf : Ju: 

jU ij bli ij cots ^ 

}p] jil w>l Zs Siii JjjJaj J . HjJLi l _Js 


W^-Sa/da/i 32:16. 



Chapters On The Tafsir Of Qur’an 509 




the eyesJ 13 (Sahih) 

[Abu ‘Elsa said:] This Haditjt is 
Hasan Sahih . 


# O* B Jl* j&S J 

. [W] £5^ 




I j o^Jl ^ *L>- 

Comments: 


U h » Lj 




fcJ^L>J! *Ju J t A-lp jjl* '• 

j ^ Y A Y £ : ^ c V Y £ £ : ^ <, is 


The favors of Paradise mentioned in the Qur’an and in the Hadlth are called 
merely with the worldly names, and the real blissful nature of these things is 
not known by the worldly names, nor can a person in this life know the reality 
of the favors of the next life. 


(2). 3198. Ash-Sha‘bl said: “While 
he was on the Minbar , I heard Al- 
Mughirah bin Shu‘bah saying - and 
he attributed it to the Prophet m - 
‘Indeed Musa [peace be upon him] 
asked his Lord: “O Lord! Who is 
the lowest in rank among the 
people of Paradise?” He said: “A 
man who comes after the people of 
Paradise have been admitted to 
Paradise, and he is told to enter. 
He says: ‘How can I enter when 
they have gotten all of their 
abodes, and all that is to be had?’” 
He said: “So it is said to him: 
‘Would you accept if you were to 
have what a king in the world had?’ 
He says: ‘Yes, O Lord! I accept.’ 
So it is said to him: ‘Then for you 
is this and its like, and its like 
again, and its like again.’ So he 
says: ‘I accept, O Lord!’ So it is 
said to him: ‘Then for you is this 
and ten the like thereof.’ So he 
says: ‘I accept, O Lord!’ So it is 


J\ $ - rm - (r) 

JuP J Jis> t*_i j\oja ( jP oLklu 

ULw - ji - 4 LUJI 

stt 

Jil tj] !<1>j :Jlii 
Li :Jli <. 1 a!>JI 

.jJil JI& oJl oJl Jit jii: 
p-gJjll* 1^3 J -tij J>ol <Jal£ : J 
: aJ JUls : Jli 

?din 4 )^ j* 4 UIJ 5i5 ii iiJ 5^: M 
" aJ J ULi c C-^s^ j t ^ j I I J jXs 

: <J c Aiiuj aALj a 1 L*j I -Aa ctl) jli 
I Jli JiJ jli : aJ Jl£i hIjj 

t j I C aJ I b jA+eS* ^ 

j-LLij li IJu* ^0 jJU jli : aJ jULi 


^ As-Sajdah 32 : 17 . 



Chapters On The Tafsir Of Qur’an 


510 


$)fil 


said: ‘Indeed you shall have this, 
and whatever your soul desires, and 
whatever delights your eyes.’” 

(Sahlh) 

[Abu ‘Elsa said:] This Hadith, is 
Hasan Sahih. Some of them 
reported this Hadith from Ash- 
Sha‘bl from Al-Mughirah, and they 
did not mention it being Marfu\ 
while that it is Marfu‘ is more 
correct. , , 

\K\ \ q t tjbk-Al t^JLwO I 

Comments: 

The vastness of Paradise is beyond comprehension and its favors are limitless 
too. Every person entering Paradise is highly respected, but the ranks of 
Paradise will be different due to the difference in degrees of deeds. The 
highest and lowest status in Paradise is beyond our comprehension and 
perception. The real nature of Paradise will be known only in the next life. 


lii £ ju] 

Jf- lii 




Chapter 33. Regarding Surat 
Al-Ahzab 

In the Name of Allah, 
the Merciful, the Beneficent 


o jj*** ’c^U] - (YT 

(Ti 



(1) 3199. Zuhair narrated: “Qabus 
bin Ab! Zabyan narrated to us, that 
his father narrated to him, he said: 
‘We said to Ibn ‘Abbas: “What is 
the meaning of the saying of Allah 
the Mighty and Sublime: Allah has 
not made for any man two hearts 
inside his body.?”^ He said: “The 
Prophet of Allah ^ stood one day 
for Salat , then he was unsure 
The hypocrites who prayed with 




4)1 efti. - rm 


O) 


oUl jl olLl? tin ■ jj* j 

«Sil J> c 6ZVj\ :^A % Jfi Qi : Jli 

* ^ 

(j <jr* ^ j* 

: Jli ?JjUJb Li] 

u uaj 4)1 


ll] Al-Ahzab 33:4. 

^ Regarding how much he had prayed. See Tuhfat Al-Ahwadhi. 



Chapters On The Tafsir Of Qur’an 


511 


j\j^\ j+Jz 


him said: 'Don’t you see that he 
has two hearts, a heart with you 
and another with them?’ So Allah 
revealed: 'Allah has not made for 
any man two hearts inside his 
body.’” (Da<if) 

(Another chain) from Zuhair with 
similar. 

[Abu 'Elsa said:] This Hadith is 
Hasan. 


y' i f ^ s ' ““ } ^ ^ 

<jl ^Sy Vi : jj I 

:<ul JjjU LUj LIf 

• 4^j>r J o* iif 

>0 * 0 * t a ' . O'* > 9 * O *• t'l* ' 

i : Ju^>- jlp Uj jj>- 


o ^aj 


; l2ji 




iJjfc [ : 3t»®] 


^ * C. 4 -P®* 1 ^ ^ j lIoAp- nv / ^ : »u> l lj o^L^I J : 

. aiIp J I A *\ o ; •*- t . Li J !>- v I j Li I « <cl*J 

Comments: ^ c u ^ ^ ^ J J 

A person does not have two hearts, one full of love for disbelief and 
hypocrisy, and the other full of love and devotion for Islam. As a person 
cannot ride two boats at a time, likewise he cannot love disbelievers and 
Muslims at the same time. 


(2). 3200. Anas said: "My paternal 
uncle Anas bin An-Nadr - after 
whom I was named - did not 
participate in the battle of Badr 
with the Messenger of Allah 3 g|. 
This distressed him and he said: 'I 
was absent from the first battle 
which the Messenger of Allah 
attended. By Allah! If Allah gives 
me the opportunity to participate 
in another battle along with the 
Messenger of Allah then Allah 
will see what I will do!”’ He said: 
"He did not want to say more than 
that. A year later, he attended the 
battle of Uhud, where he saw Sa'd 
bin Mu'adh and said: 'O Abu ‘Amr 
where are you going?’ He said: 'I 
long for the fragrance of Paradise 
and I have found it near the 
mountains of Uhud.’ He fought 
them until he was killed. They 
found more than eighty wounds on 
his body, be they from blows of a 


: jJUJ ^ -^4 - rr * * - (y) 

jud^ u 4)i jlp i&U 

cl) Li I 5 0^^ 

8 f t ' > . e -^n > ° > "f * * 

<ji cr^ 1 

a-Ip *u)i (J IjAj J-fr JL 

«i|| 4b I J ji (J j I : 

IjL^JLo <bl ^ijl ( jd <l)lj Ul t 4lP 

U <wl huI 

<. La <j I -> L^3 . (J Ls . I 

t Jul LiJ I ^ L*J I I Jj <U) I (J yjJj 
$ r U U .3 lii ^ L*-« 'j li 

<1)^-5 Laa>-I LaI^ : <J li ? I 

* , . > 
^ = . ^ ^ , . '"i- ' , \C\ - * 

0 -L^s>“ ^3 A>* j3 j ^>- JJ U3 (. Jij>- 1 
L<>3 . j I v." . : * I 



Chapters On The Tafsir Of Qur’an 


512 


jljJtll JMI.dV ujfjjl 


sword, puncture wounds, or arrows. 
My paternal aunt Ar-Rubaf bin 
An-Nadr said*. ‘I could not 
recognize my brother except by his 
finger tips.’ And this Ayah was 
revealed: ‘Among the believers are 
men who have been true to their 
covenant with Allah; of them some 
have fulfilled their vow; and some 
of them are still waiting, but they 
have never changed in the 
least.”’ 111 (Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Hasan Sahih. 


i 


4 jSll oJl* 

4^-r 1 0 s (*rj> 

. trr] 

O- J Jj>- li^ [ 1 JlS] 


. Aj I 

Comments: 

There are such truthful courageous men among the Muslims, who fulfilled 
their promises made with Allah, by courage and enthusiasm sacrificing their 
lives; and whoever could not yet do so, then they were ready to offer their 
lives, they were waiting for the opportunity to discharge their obligation and 
they never thought of making the smallest change in their promise with Allah. 


(3). 3201. Anas bin Malik said: 
“My paternal uncle was absent 
from the fighting at Badr, so he 
said: ‘I was absent from the first 
fight the Messenger of Allah #| 
fought with the idolaters, so if 
Allah grants me to participate in a 
fight with the idolaters, then Allah 
will see what I will do!’ So on the 
Day of Uhud, when the Muslims 
were driven back he said: ‘O Allah! 
Indeed I am innocent before you of 
what these people - meaning the 
idolaters - have done, and I beg of 
You to excuse these people for 
what they have done - meaning the 
Companions. Then he went 


: ^ xs i&U - rr • \ - or) 

: jjjli ^ -bjj 

JlS IA ilp jl CS. o ^ If 
J jLj iJjli Jl3 J j\ jfi- JL1p /x> 

NS Jx£\ &1 jN 

Uli Css 

Jl JL 41 JI : JlS bjL Lllil CaJ&\ xC\ 




aj Lo-« Cli\ Vy\ 


- *N>i iL. idl jiiifj - 

:0Ld3 t JbtO ■“ ajL>«_^I 

jl Jd c Ul L* b 


[1] Al-Ahzab 33:23. 



Chapters On The Tafslr Of Qur’an 


513 


jujJTi 


forward and met up with Sa‘d. He 
said: ‘O my brother! Whatever you 
do, I am with you!’ But he was not 
able to do the same as him. He was 
found with more than eighty 
wounds, between blows with the 
sword, thrusts of a spear, or arrow 
wounds. We would say: ‘It was 
about him and his companions that 
(the following) was revealed: ‘Of 
them some have fulfilled their vow; 
and some of them are still waiting, 
but they have never changed in the 
least.’^ (One of the narrators) 
Yazid said: “Meaning this Ayah” 
(Sahih) 

[Abu ‘Elsa said:] This Haditji is 
Hasan Sahih . And his paternal 
uncle’s name is Anas bin An-Nadr. 


j L*Jij A . j La 

o ^ ® t "• •# ^ 

^ Ji. J ** 

<y cJy j aJ 

<y 

. zy\ [oJla] 

I wIa [\ JU] 

I, * ' > * l * 

. J ^£ 2-J I I ^-'■*'1 J • 




(4). 3202. Musa bin Talhah said: 
“I entered upon Mu‘awiyah and he 
said: ‘Shall I not give you some 
good news?’ I said: ‘Of course!’ He 
said: ‘I heard the Messenger of 
Allah H saying: ‘Talhah is among 
those who fulfilled their vow.’” 
(Sahih) 

[Abu ‘Elsa said:] This Hadith is 
Ghanb , we do not know of it as a 
narration of Mu‘awiyah except 
through this route, and it is only 
(known as) a narration of Musa bin 
Talhah from his father. 


y* T A * o , ^ . aJLp 4 jd I I La 

i i - rr *r - (t) 

Ip ^ jUaxll 

* 

Cf- J* c j* 

V I : Jlii ajj IX o JU- cJL>o : J li 

«il J_^j cJUi : Jli I J: :cjj 

. KA^»tu ^^23 A>JLis)) : JjJL 

V 4-> vLoi lli [:^ /i Jli] 

t A>- jJ I I Ju& AjjUco cio AS^j 

• c ^ ^ UJlj 


<U)|JL-P y A>sJll? ;AaJjLjl i A>- La ^ I A>- 1^ [ ] 


I gO* 11 


[1] Al-Ahzab 33 : 23 . 



Chapters On The Tafsir Of Qur’an 514 


jljjfcH 

. aJ 1 bbj-b-sJ 1 j ( 1 — o jA>} fj a> ^y. <-5 Lbo.b>- HV t ^ X *t : ^ 

Comments: 

Mu‘awiyah had to say this for the satisfaction and comfort of Talhah’s son, 
because Talhah was killed in the Muslims’ mutual fighting at the battle of 


Jamal. 

(5). 3203. Musa and ‘Eisa, the 
sons of Talhah narrated from their 
father: “The Companions of the 
Prophet #| said to an unknowing 
Bedouin man: ‘Ask him who it is 
that has fulfilled his vow.’ They 
were not in the habit of asking him 
questions, out of their respect and 
reverence for him. So the Bedouin 
asked him, but he turned away 
from him. Then he asked him 
again, but he turned away from 
him. Then again he asked him but 
he turned away from him. Then I 
stood looking from the door of the 
Masjid , while I was wearing a green 
garment, and I saw the Prophet £g|, 
he said: ‘Where is the one who was 
asking about the one who fulfilled 
his vow?’ The Bedouin said: ‘Here 
I am O Messenger of Allah!’ The 
Messenger of Allah ^ said: ‘This 
is one who has fulfilled his vow.’” 
(Sahih) 

[Abu ‘Eisa said:] This Haditji is 
Hasan Ghanb , we do not know of 
it except as a narration of Yunus 
bin Bukair. 


-.y/J y\ bib - rr*r - (o) 

* 

If <y. If J&i Cf. cr^yt 

4A^1L ^j\ 

I^JIS <1)1 : <>JLL 

If If If ^ : Lsi^f^ 

* * ' 

ji Oy Ijjisfj] “* 

“OLli — ijyVyj iiijfy 

lib 4 ^f'f^ aJ Lb 4 4bP 

< — yo 4 AlP f’f^ 

?JS\ J\j llii pii 1>\2 ^ j 

Jja 'JiZ JJlUl jit* : JU #| 
<Jlii 4 <1)1 J jd*>j L Ll <J1^ 

. «Al>tj iff <iil J jd»j 

lii y\ JIS] 

° > . , ' . s f, >? .r vf . • 

if. cr^f- if *1, 

f. 

* 


aj f ^1 / X ^ : 0 +aj f jJail ap*- f~\j 

Comments: 


if- if 


Talhah protected and defended the Messenger of Allah 5§t in the battle of 
Uhud, consequently one of his hands became paralysed; he had more than 
eighty injuries of various weapons, on his body. [Tuhfat Al-Ahwadhv. vol. 4, p. 
163] 



Chapters On The Tafslr Of Qur’an 515 


ji^4ll 


(6). 3204. ‘Aishah [may Allah be 
pleased with her] said: “When the 
Messenger of Allah was ordered 
to tell his wives to make a choice, 
he started with me. He said: ‘O 
‘Aishah! I am going to mention 
something to you, but you sh